ADULT

SABBATH SCHOOL

LESSONS

STANDARD EDITION

Letters to Leaders and Laity

JUL AUG SEP 1993

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The World of Timothy and Titus

Teaching Sound Doctrine

Proclaim and Defend the Gospel

Prayer, Modesty, and Relationships

The Leaders of the Church

Godly Ministers and Members

The Elderly and Widows of the Church

Attitudes Toward Church Leaders i..00

The Adult Sabbath School

Lessons are prepared by the

Department of Church Ministries

Ministry to Servants and False Teachers

of the General Conference of

Seventh-day Adventists. The

preparation of the lessons is



The Organization of the Church

under the general direction of a

worldwide Sabbath School

Lesson Committee, the members



Guidelines to Christian Character

of which serve as consulting

editors. The published lesson

quarterly reflects the input of the



Godly Living Here and Hereafter

committee and thus does not

solely or necessarily represent

the intent of the authors.



Rebirth Is Renewal

Contents

Meet the Principal Contributor

to This Quarter's Lessons

Donald H. Thomas is treasurer of the Africa-

Indian Ocean Division. Born in Kenya, Elder Thomas

has followed in the footsteps of his parents, serving

the church as a missionary in Africa nearly 40 years.

He has held positions as field and conference

president, departmental director, pilot, publishing

house manager, and union and division treasurer

during appointments to Zaire, Zimbabwe, South

Africa, and the Africa-Indian Ocean Division.

Elder Thomas received his diploma from Helder-

berg College in South Africa, his bachelor's degree in

religion from Emmanuel Missionary College, and his

master's degree in education from Andrews Univer-

sity.

Elder Thomas enjoys mechanics, photography, and

cycling in his spare time. He and Mrs. Thomas have

two adult children.

Check with your local Adventist Book

Center for the companion book to the

Sabbath School lessons.

From Homer A. Kent,

The Pastoral Epistles,

p. 50.

Introduction to 1 Timothy and Titus

Our lessons this quarter are based on the letters of the apostle

Paul to two young ministers and missionaries—Timothy and

Titus. Written against the backdrop of the first-century Chris-

tian church, these letters contain admonitions and guidelines

that are timeless. They speak to

all

who carry responsibility in

the church—every follower of Christ. Because we are a royal

priesthood (1 Peter 2:9), every believer is called to contribute to

the life of the church and to fulfill Christ's mission in the world.

OUTLINE OF 1 TIMOTHY

Salutation, 1:1, 2.

II.

The Charge to Rebuke False Teachers, 1:3-20.

III.

The Universality of Christian Worship, 2:1-15.

IV.

Prerequisites for Christian Leaders, 3:1-13.

The Christian Message, 3:14 to 4:5.

VI.

Practical Counsel for Ministers, 4:6-16.

VII.

The Minister as Church Administrator, 5:1 to 6:19.

VIII.

Paul's Final Charge to Timothy, 6:20, 21.

Lesson 1



June 27-July 3

The World of

Timothy and Titus

Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: 1 Tim. 1:1-3; Titus 1:4.

MEMORY TEXT: "Grace, mercy, and peace, from God our

Father and Jesus Christ our Lord" (1 Timothy 1:2).

KEY THOUGHT:

In the letters to Timothy and Titus we

rediscover this week the apostle Paul's deep love for two of his

sons in the faith. He is concerned for their spiritual well-being

and for their faithfulness to God's call. Who were these young

ministers? What was the climate in their churches—Ephesus

and Crete? What special relevance do Paul's introductory words

to them have for us today?

CARING CONCERN CHARACTERIZES PAUL.

Paul's

communications with the churches and with individuals (such

as Timothy, Titus, and Philemon) reveal not only his need for

fellowship but also the depth of his concern for the body of

Christ—the church. All of Paul's letters were written to meet

immediate situations. Because human nature and human needs

remain basically the same, these letters have a special mes-

sage for us today.

An understanding of the historical and cultural background

in which these letters were written is essential to an apprecia-

tion of their messages. The circumstances, the personalities, and

the issues of the time reveal that Christ's timeless messages are

as important to us as they were to first-century Christians.

Sunday



June 27

THE AUTHOR OF 1 TIMOTHY AND TITUS (1 Tim. 1:1;

Titus 1:1).

What authority as an author does Paul claim for himself?

1 Tim. 1:1; Titus 1:1 (compare Gal. 1:1).

God entrusted Paul with a message that, as a faithful am-

bassador of Jesus Christ, he communicated to the church. (See

1 Cor. 11:23.) Paul's credentials were of the highest order, "by

the commandment of God" (1 Tim. 1:1).

What was the basis of Paul's claim to apostleship? Gal. 1:1,

11, 12; 2 Cor. 12:1-7, 11-13.

In the broadest sense a Christian apostle is anyone sent by

Christ with a message. Barnabas, Epaphroditus, Apollos,

Silvanus, and Timothy are all called "apostles." (See Acts 14:14;

1 Cor. 4:6, 9; Phil 2:25; 1 Thess. 1:1; 2:6.) But in the New Testa-

ment the word

apostle

generally refers to the twelve disciples

and Paul. The twelve associated with Christ, and Paul also,

received direct communications from Him. (See 1 Cor. 15:5, 8.)

An apostle in this sense was one who had received special

revelations from Christ for the church and the world.

Of what significance is the fact that Paul speaks of both the

Father and the Son as "our Saviour"?

The Father as Saviour: 1 Tim. 1:1; 2:3; 4:10.

Christ as Saviour. Eph. 5:23; Phil. 3:20; 2 Tim. 1:10.

The work of saving lost humanity is the work of Father, Son,

and Holy Spirit. "God was in Christ, reconciling the world unto

himself" (2 Cor. 5:19). It was "through the eternal Spirit" that

Christ "offered himself without spot to God" (Heb. 9:14). "He

saved us through the washing of rebirth and renewal by the

Holy Spirit" (Titus 3:5, NIV). It is our one God (Father, Son, and

Holy Spirit) whose saving presence is in our hearts. (See John

14:23.)

What are the implications for us of the fact that Paul's

messages were inspired of God? How should this fact influ-

ence our attitude to the messages contained in 1 Timothy

and Titus?

Monday



June 28

TIMOTHY, PAUL'S SON IN THE FAITH (1 Tim. 1:2).

Where and when did Paul first become acquainted with

Timothy? Acts 16:1-3.

"Among those who had been converted at Lystra, and who

were eyewitnesses of the sufferings of Paul, was one who was

afterward to become a prominent worker for Christ and who

was to share with the apostle the trials and the joys of pioneer

service in difficult fields. This was a young man named

Timothy. When Paul was dragged out of the city, this youth-

ful disciple was among the number who took their stand

beside his apparently lifeless body and who saw him arise,

bruised and covered with blood, but with praises upon his

lips because he had been permitted to suffer for the sake of

Christ."—The

Acts of the Apostles,

pp. 184, 185.

With what term of endearment did Paul address Timothy?

1 Tim. 1:2 (compare 2 Tim. 1:2).

Timothy had been converted to Christianity on Paul's first

missionary journey (about A.D. 47). From then on Paul could

refer to him as his spiritual child (1 Cor. 4:17; 1 Tim. 1:2;

2 Tim. 1:2).

Timothy's mother was a Jewess, but his father was a Greek

(Acts 16:1). Because of Jewish prejudice, Paul circumcised

Timothy (verse 3), who then accompanied Paul on the second

missionary journey (Acts 16-18). During Paul's three-year

stay at Ephesus on the third missionary journey, he sent Timothy

to Corinth to settle the divisions that had arisen there (1 Cor.

4:17). Later Paul and Timothy were together in Macedonia

(Acts 19:21, 22) and Corinth (Rom. 16:21). Timothy accompa-

nied Paul on his visit to Jerusalem at the end of the third

missionary journey (Acts 20:4; 21:17). He was in Rome during

Paul's first imprisonment there, about A.D. 61-63. (See Phil.

1:1; 2:19-23; Col. 1:1.) Between his first and second imprison-

ments in Rome, Paul wrote his first letter to Timothy (about

A.D. 64), urging him to remain as pastor of the church in

Ephesus.

What does Paul's love and concern for Timothy over a

period of years teach us regarding our responsibility to those

who are younger in the faith than we are?

Tuesday



June 29

RICH BLESSINGS FOR BELIEVERS (1 Tim. 1:2).

What special blessings did Paul wish Timothy to enjoy?

1 Tim. 1:2.

"Grace

is God's unmerited favor in operation in the heart

of his child, and

peace

is that child's consciousness of having

been reconciled with God through Christ.

Grace

is the foun-

tain, and

peace

is the stream which issues from this fountain

(cf. Rom. 5:1)."—William Hendriksen,

New Testament Com-

mentary: Exposition of the Pastoral Epistles

(Grand Rapids,

Mich.: Baker, 1957), p. 54. Peace involves an absence of

condemnation (Rom. 5:1; 8:1) because Christ's grace has

become a saving power in the heart. (See 1 Cor. 1:4-7; 2 Cor.

9:8, 14.) Heavenly peace is a precious reality even in the

midst of trouble (Ps. 119:165).

Consider the use of the word

mercy

in the following pas-

sages. To what specifically does the word refer? Luke 10:33,

37 (compare Rom. 9:23; 11:31; Isa. 54:7).

The word

mercy

is found in the apostolic salutations of Paul

only in 1 Timothy 1:2 and 2 Timothy 1:2. Paul may well have

added this to the blessings for Timothy in view of the chal-

lenges that he knew faced the young pastor in Ephesus. The

city was largely devoted to the worship of Artemis, a goddess

of fertility.

"The usual way of distinguishing between

grace

and

mercy

is to say that grace pardons while mercy commiserates; grace

is God's love toward the guilty, mercy his love toward the

wretched or pitiable; grace concerns the state, mercy the con-

dition. To a considerable extent this distinction is correct. . . .

Nevertheless, the word employed in the original . . . is often

somewhat broader in scope. It indicates not only the actual

outpouring of

pity

upon those

in distress

but also the underly-

ing lovingkindness of which God's creatures, particularly his

people, are the objects, regardless of whether . . . they are

viewed as being 'in deep misery' or more generally 'in need of

help.' "—Hendriksen,

Exposition of the Pastoral Epistles,

p. 55.

Think of some practical ways we can contribute to the

peace of those around us by showing them mercy.

Wednesday



June 30

THE CHURCH IN EPHESUS (1 Tim. 1:3).

Why did Paul urge Timothy to remain as pastor in Ephesus?

1 Tim. 1:3. How was Christianity first introduced to the city of

Ephesus? Acts 18:18-21.

Paul made a return visit to Ephesus early in his third mis-

sionary journey (Acts 19:1). It was during this visit that he

spent about three years preaching and instructing. The results

for the gospel were great, despite the opposition. (Read Acts

19.)

When returning to Jerusalem at the end of his third mis-

sionary journey, what warnings and counsel did Paul give

to the Ephesian elders? Acts 20:28-31.

"Paul trembled for the church as, looking into the future,

he saw the attacks which she must suffer from both external

and internal foes. With solemn earnestness he bade his breth-

ren guard vigilantly their sacred trust."—The

Acts of the Apostles,

p. 395.

Paul wrote to the church at Ephesus during his first Roman

imprisonment. He wrote of the unity of believers that results

from their acceptance of the gospel of salvation.

After his first imprisonment, Paul wrote his first Epistle to

Timothy, urging him to remain in Ephesus. Paul passed on

God's instruction, not only concerning the manner in which

the church congregation was to be organized and adminis-

tered but also concerning the best means of dealing with

falsehood. Soundness of doctrine had to be coupled with

active, fervent love if the church was to survive and fulfill its

mission in a hostile world.

The Ephesian church was the model shown to John and

used in Revelation to depict the experience of the Christian

church in the first century A.D. (Rev. 2:1-7). The church,

founded by Paul, nurtured by Timothy and later by John

himself, had lost its first love. Overcomers would be given the

privilege of eating of the tree of life.

Why do you believe the Lord is just as concerned for the

salvation of the people in your city or town as He was foi

the salvation of the Ephesians? What are you doing to co-

operate with His efforts to save them?

Thursday



July 1

PAUL'S CIRCUMSTANCES AT THE TIME OF WRITING

(1 Tim. 1:3).

What were Paul's circumstances at the end of his first

Roman imprisonment? Acts 28:30, 31. As you read the out-

line below, meditate on Paul's tireless zeal illustrated by

his frequent journeys.

The following is an outline of Paul's possible travels after his

release from Rome, during the years A.D. 63-66.

Paul is released from prison and sends Timothy to Philippi

with word of his release (Phil. 2:19-23).

Paul journeys toward Asia Minor, and leaves Titus on the

island of Crete (Acts 2:11; Titus 1:5).

Paul travels through Ephesus and on to Colossae as he had

planned (Philemon 22; compare Col. 4:9), then returns to Ephesus.

Timothy, who has come from Philippi, joins Paul in Ephesus.

When Paul leaves he asks Timothy to remain in Ephesus to

minister to believers there (1 Tim. 1:3, 4).

Paul goes to Macedonia (Phil. 2:24; 1 Tim. 1:3). He hopes

to return to Ephesus shortly, but suspects that his absence

may be prolonged (1 Tim. 3:14,15). From Macedonia (Philippi?)

he writes two epistles, 1 Timothy and Titus. He journeys to

Nicopolis (in Epirus), where he spends the winter with Titus

(Titus 3:12). He then possibly travels to Spain (Rom. 15:24),

taking Titus with him. From Spain, Paul goes to Asia Minor

and leaves Trophimus at Miletus, south of Ephesus (2 Tim.

4:20).

In Troas he visits Carpus, and leaves his cloak in Carpus's

home (2 Tim. 4:13). He then goes to Rome, where he is re-

arrested. (It is unsure where the arrest occurred—Troas, Corinth,

Rome, or elsewhere.)—Adapted from Hendriksen,

Exposition

of the Pastoral Epistles,

pp. 39, 40. "The trials and anxieties

that Paul had endured had preyed upon his physical powers.

The infirmities of age were upon him. . . . As the time of

his labor grew shorter, his efforts became more intense. There

seemed to be no limit to his zeal. Resolute in purpose, prompt

in action, strong in faith, he journeyed from church to church,

in many lands, and sought by every means within his power

to strengthen the hands of the believers . . . [that] they might

remain steadfast."—The

Acts of the Apostles,

p. 488.

What specific ministries for others should you undertake

in view of Paul's devoted service for His Lord?

Friday



July 2

FURTHER STUDY:

To refresh your mind about major aspects

of the life of Paul, read: Acts 7:58-8:4; 9:1-31; 28:17-31. Read

also "At Liberty" and "The Final Arrest" in

The Acts of the

Apostles,

pp. 485-491.

DISCUSSION QUESTIONS:

What insights can you gain from the record of Timothy's

upbringing?

How may we as older Christians contribute to the spirit-

ual welfare of our youth?

Although Timothy and Paul differed in age and personal-

ity, they worked together harmoniously for the churches.

What special lessons can we learn from their experience

regarding the relationship that should exist between

younger and older persons working for Christ?

We will discover that Paul gave counsel to Timothy that is

not entirely palatable to some persons in the twentieth

century. What does this week's lesson indicate about our

obligation to take this counsel seriously?

SUMMARY:

The letters of Paul the apostle to Timothy and

Titus were penned more than nineteen hundred years ago.

Since then Christianity has become a major world religion.

Nevertheless, the local church is still the basic organization

of corporate worship, fellowship, and propagation of the

gospel. To understand better why Paul wrote the counsel he

did regarding church organization, the functions of church

leaders, the relationships of members to one another and to

the world, an understanding of the place and time is both

helpful and essential. The counsel contained in these two

pastoral letters is thus relevant and timely today.

July 4-10

Lesson 2

Teaching

Sound Doctrine

Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: 1 Tim. 1:3-11.

MEMORY TEXT: "The aim of our charge is love that

issues from a pure heart and a good conscience and sin-

cere faith" (1 Timothy 1:5, RSV).

KEY THOUGHT:

False doctrine destroys Christian love

among believers. Because it undermines faith, it leads away

from conformity to God's will.

ONLY THE GOSPEL AWAKENS LOVE AND OBEDI-

ENCE.

Paul writes to reassure Timothy of his divine appoint-

ment. Timothy's mission was to shepherd the church in Ephesus

during a difficult period (1 Tim. 1:3). The church was under-

going an onslaught from teachers of "other doctrine." This

heresy provided an immediate reason for Paul to write his

first letter to Timothy. What could be the specific nature of

this heresy that was afflicting the Ephesian church? First Timothy

1:4 provides some hints.

The glorious gospel of Jesus Christ was to be the theme and

content of Timothy's ministry in this difficult situation. Timo-

thy was not to become discouraged, for his commission and

hope were from—and in—the Lord Jesus Christ (see 1 Tim. 1:1).

He was to brace himself for confrontation with those within the

Ephesian church whose speculative teachings were destroying

Christian unity and obedience to God's law.

Sunday



July 4

TIMOTHY'S CHALLENGE IN EPHESUS (1 Tim. 1:3).

Why did Paul charge Timothy to remain in Ephesus while

he went northward into Macedonia? 1 Tim. 1:3.

Our service for God is a divine commission; it is a com-

pulsion that depends upon a spiritual perception both of duty

and privilege. (See 2 Cor. 5:14.) Paul encouraged Timothy

with the assurance that Heaven's unlimited resources of grace,

mercy, and peace were his. Paul reminded him that his own

difficult and challenging ministry had been undergirded by

divine power (1 Tim. 1:12).

What motivates some church members to "teach . . . other

doctrine" (1 Tim. 1:3)? 2 Tim. 4:3; Titus 1:11.

Some false teachers are sincere but wrong. Some overempha-

size a Bible truth and make themselves fanatics. When we lose

sight of the Lord Jesus Christ, selfish, unregenerate human

nature takes control. Under the guise of spiritual ministry, the

deceptive and destructive distortions of Satan gain a foothold,

first in the life of the self-appointed "teacher," then in the lives

of sincere-but-ill-informed members of the church. All believers

constantly need the guiding, protective ministry of the Holy

Spirit. (See John 16:13.)

Some Bible scholars have taken the position that the false

teachers in Ephesus came from the ranks of the church elders.

"Paul's farewell address to the Ephesian elders, as recorded

in Acts 20:17-35, clearly predicts that the 'fierce wolves' who

'will not spare the flock' will be 'some men from your own

group' (vv. 29-30). That the false teachers were therefore

probably elders is supported by several items from 1 Timo-

thy: their presuming to be 'teachers of God's law (v. 7), a

responsibility of the elders (5:17; cf. 3:2); the fact that two are

named and excommunicated by Paul (1:19-20), . . . and the

repeated concern about elders in this letter."—Gordon D. Fee,

and 2 Timothy, Titus

(San Francisco: Harper & Row, 1984),

pp. 5, 6.

What do you consider to be an appropriate reaction on youi

part to false doctrine being taught in the church? Do you have

the same mandate that Paul and Timothy had to correct the

false teachers?

Monday



July 5

TEACH THE TRUTH.

What forceful language does Paul use to direct Timothy

in dealing with false teachers? What specifically were

Timothy's orders? 1 Tim. 1:3.

The word

charge

(KJV) comes from the Greek word meaning

"give orders, command, instruct, direct." It conveys the thought

of strict orders from a superior officer. As a Christian soldier

under orders from the King, Timothy was to pass on these

orders to the members of the church.

The "glorious gospel of the blessed God" was committed to

Paul (1 Tim. 1:11). Any deviation from this "thus saith the

Lord" is accursed (Gal. 1:8, 9). This divinely revealed gospel

contains two major elements: (1) what Christ accomplished

historically (1 Cor. 15:1-4); and (2) what He accomplishes for

and in the responding human heart (Gal. 2:2, 16, 20; 3:1-3;

Rom. 3:21-31; 6:18; 8:9, 10). Paul's gospel was "the word of

truth"; it was "the gospel of your salvation" (Eph. 1:13), the

truth about Jesus Christ and the truth of His transforming

ministry for sinners. The troublesome persons in the Ephesian

church were to be restrained from teaching falsehoods.

History is being repeated. "Satan hopes to involve the

remnant people of God in the general ruin that is coming

upon the earth. As the coming of Christ draws nigh, he will

be more determined and decisive in his efforts to overthrow

them. Men and women will arise professing to have some

new light or some new revelation whose tendency is to

unsettle faith in the old landmarks. Their doctrines will not

bear the test of God's word, yet souls will be deceived. False

reports will be circulated, and some will be taken in this

snare. . . . This spirit will not always be manifested in open

defiance of the messages that God sends, but a settled unbe-

lief is expressed in many ways. Every false statement that is

made feeds and strengthens this unbelief, and through this

means many souls will be balanced in the wrong direction."

—Testimonies,

vol. 5, pp. 295, 296.

What means do you use to determine whether a particu-

lar teaching is God's truth? How can you be sure that your

own ideas are thoroughly sound? When you are convinced

that you are right and someone else wrong, what attitude

should you have toward them and those they have in-

fluenced?

Tuesday



July 6

THE NATURE OF THE EPHESIAN HERESY (1 Tim. 1:4).

What important observation did Paul make concerning

the result of fables and genealogies? 1 Tim. 1:4; 6:4.

A number of points can be made about the "myths and

endless genealogies" (RSV) promoted in Ephesus:

We are not given sufficient clues to be able to identify

positively this false teaching.

Commenting on 1 Timothy 1:4,

J. N. D. Kelly writes: "These words come tantalizingly near

disclosing the content of the heresy, but their interpretation is

far from clear."—A

Commentary on the Pastoral Epistles

(Grand

Rapids, Mich.: Baker, 1963), p. 44. This is' not unusual; Paul's

purpose was not to advertise error, but to proclaim the gos-

pel.

The fables being taught in Ephesus and Crete are

identified as Jewish (Titus 1:14).

They involved controver-

sies about the law (1 Tim. 1:7; Titus 3:9). "It has therefore been

suggested that the

fables and genealogies

must have had to do

with allegorical or legendary interpretations of the O.T. [Old

Testament] centering on the pedigrees of the patriarchs."

—Kelly, p. 44.

Many of the writings of the rabbis involved fanciful, mytho-

logical rewriting of the Old Testament. "It is a known fact that

from early times the rabbis would 'spin their yarns'—and

endless

yarns they were!—on the basis of what they con-

sidered some 'hint' supplied by the Old Testament. They

would take a name from a list of pedigrees (for example, from

Genesis, 1 Chronicles, Ezra, Nehemiah), and expand it into a

nice story. Such interminable embroideries on the inspired

record were part of the regular bill of fare in the synagogue,

and were subsequently deposited in written form in that por-

tion of

The Talmud

which is known as

Haggadah."—William

Hendriksen,

New Testament Commentary: Exposition of the Pas-

toral Epistles

(Grand Rapids, Mich.: Baker, 1957), pp. 58, 59.

It is possible also that the church at Ephesus may have

been grappling with an early form of Gnosticism.

The Greeks

disliked the idea that the supreme Deity had any contact with

matter. Hence, the Gnostics taught that a series of spiritual

beings emanated from God ("endless genealogies"), the most

inferior of which brought our world into existence.

What teachings have you encountered that are a

special

threat to the gospel taught in God's Word?

Wednesday



July 7

THE TRUTH EDIFIES (1 Tim. 1:4, 5).

In place of speculative questions and theories, what kind

of teaching should Christians promote? 1 Tim. 1:4.

The final clause of this verse may be translated: "which

foster disputes rather than faith-centered stewardship required

by God" (Hendriksen, p. 60). The word translated "steward-

ship" may also mean "order," "plan," or "training." True

gospel teaching produces faithful stewards whose lives are

ordered according to God's plan. The false teachers were

generating questions and ideologies that did nothing to build

the faith of the hearers. "Sound doctrine" (1 Tim. 1:10)

builds

one in the faith. Rather than resulting in "vain jangling" (verse

6), the doctrine of Christ is "according to godliness" (1 Tim.

6:3).

What was the purpose of the charge or commandment that

Timothy was to give to the false teachers? 1 Tim. 1:3, 5.

The

RSV

translates verse 5: "whereas the aim of our charge is

love that issues from a pure heart and a good conscience and

sincere faith." The command of verse 5 is the same one that

Timothy was to give certain church members in Ephesus, not to

teach other doctrines (verse 3).

"Love that issues from a pure heart."

Far from being disruptive,

love edifies (1 Cor. 13:4-7). Out of the

heart

spring the issues of

life (Prov. 4:23). "Blessed are the pure in heart: for they shall see

God" (Matt. 5:8).

"A good conscience."

Kelly defines

conscience

as a person's

"inner awareness of the moral quality of his own actions."—A

Commentary on the Pastoral Epistles,

p. 47. (See Rom. 2:15; 9:1.)

This awareness may be influenced either by the Holy Spirit or

by Satan. The choice is ours.

"Sincere faith."

False doctrines were causing division, hypoc-

risy, and many other spiritual problems. "The great characteris-

tic of the Christian thinker is

sincerity.

He is sincere in his desire

to find the truth—and in his desire to communicate it."—Wil-

liam Barclay,

The Letters to Timothy, Titus and Philemon,

p. 34.

First Timothy 1:4, 5 gives us the fruitage of true gospel

teaching. If teaching produces other fruits, we can assume

that it is not of God. (See Matt. 7:15-20.)

Thursday



July 8

THE PURPOSE OF THE LAW (1 Tim. 1:6-11).

These so-called teachers were guilty of two fundamental

shortcomings. What were they? 1 Tim. 1:7.

Paul urged the Galatian Christians to return to the purity of

the gospel (Gal. 1:6-9).

Satan "induces many professing Christians, under pretense of

honoring Christ, to cast contempt on the moral law and to teach

that its precepts may be transgressed with impunity. It is the

duty of every servant of God to withstand firmly and de-

cidedly these perverters of the faith and by the word of truth

fearlessly to expose their errors."—The

Acts of the Apostles,

387.

How would you explain to your neighbor the correct func-

tion of the law? 1 Tim. 1:8-11.

To use the law lawfully is not to employ it as a basis for

futile and worthless argumentation. While condemning sin-

ners to death (Rom. 3:20; 6:23; 7:7), the law points them to

Christ as the only Saviour from guilt (Gal. 3:24).

"The law is not made for a righteous" person (1 Tim. 1:9).

Why not? Don't Christians need the law any longer? Are

Christians never "lawless and disobedient" (verse 9)? The

purpose of God's law is to point out sin, whether in the heart

of a believer or an unbeliever, and to point the sinner to

Christ. If Christ is reigning in their hearts, believers are filled

with the Holy Spirit. They are kept from sinning (1 John 3:3-

9); they are not being harmed by the evil one (1 John 5:18).

Hence they are not condemned by the law (Rom. 8:1). The law

still is the standard of righteousness for them, but Christ's

perfect example surpasses the law as the standard, and His

presence removes the law's condemnation. "And so he con-

demned sin in sinful man, in order that the righteous require-

ments of the law might be fully met in us, who do not live

according to the sinful nature but according to the Spirit"

(Rom. 8:3, 4, NIV).

How can you have the continual presence of the Holy

Spirit in your heart as the means of victory over sin? What are

the conditions that we must fulfill daily?

Friday



July 9

FURTHER STUDY: Read the following passages of Scripture

and summarize in your own words the importance and perma-

nency of God's law in the life of a Christian: Psalms 19:7-13;

119:1-16. Read also "The Righteousness of Christ in the Law" in

Selected Messages,

book 1, pages 236-241.

DISCUSSION QUESTIONS:

What areas of your faith are not as firm as they should be?

Make these a matter of earnest prayer and study.

How would you explain to a questioner the purpose or

place of God's moral law in your life?

How would you describe to an interested person the rela-

tionship between God's law and the gospel?

1 Timothy 1:9 reads: "Knowing this, that the law is not

made for a righteous man [person]." Who is a righteous

person? What makes him or her righteous? (See 1 John

2:29; 3:7.) Is God's law still the standard of righteousness

for such a person? If so, what does 1 Timothy 1:9 mean?

Describe some current views regarding God's law that

you are convinced are unbiblical.

Your next-door neighbor is living with his girlfriend out

of wedlock. As you become acquainted with him, he asks

about your religion and agrees to study the Bible with

you. When and how would you share with him the ben-

efits and blessings of the Christian lifestyle, including Chris-

tian interpersonal relations centering in the family?

SUMMARY: Church leaders at Ephesus were to teach no other

doctrine than that which Paul had received by revelation and

had, in turn, taught Timothy. In the Ephesian church some

leaders were influenced by both Jewish and Greek thought that

was contrary to the gospel. Error had to be met by truth and a

consistent Christian life witness. God's immutable law was to

be presented in its proper light. God's grace was to be seen and

experienced as, through the merits of Christ, believers were

lifted above the "vain jangling" words of false teachings to a

higher spiritual plane of living.

Lesson 3



July 11-17

Proclaim and Defend

the Gospel

Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: 1 Tim. 1:12-20.

MEMORY TEXT: "This is a faithful saying, and worthy of

all acceptation, that Christ Jesus came into the world to

save sinners; of whom I am chief" (1 Timothy 1:15).

KEY THOUGHT.

We are inspired to be faithful to God's call

to us by the fact that He forgave Paul his gross sins and quali-

fied him for productive, sacrificial ministry.

WE CAN BE ENCOURAGED BY GOD'S MERCY TO

PAUL.

Judge Kaufman presided at the trial of the Russian

spies, the Rosenbergs, who were sentenced to death for treason

against the United States. In his summation at the end of the

trial, the Rosenbergs' lawyer stated, "Your Honor, what my

clients ask for is justice."

Judge Kaufman replied, "The court has given what you ask

for—justice! What you really want is mercy. But that is some-

thing this court has no right to give."

That is the difference between an earthly court and God's

court. If the apostle Paul, you, and I were given only justice by

the heavenly court, we would be sentenced to eternal death. But

because of Christ's sacrifice on the cross, mercy can justly be

extended to us.

God's wonderful grace extended to gross sinners is the

subject of this week's lesson. Paul recalls how he was chosen

to work for God.

Sunday



July 11

THE SAVING, ENABLING GRACE OF CHRIST (1 Tim.

1:12).

The priceless privilege of proclaiming the gospel "was the

impelling force of Paul's ministry, and provided authority for

such letters as 1 Timothy. . . . Every minister should sense this

basic conviction that to him has been entrusted the grand

work of revealing God's glory."—SDA

Bible Commentary, vol.

7, p. 289.

What part had Jesus played in Paul's life and ministry?

1 Tim. 1:12.

The apostle Paul saw himself as "Exhibit A" of the saving,

enabling grace of Jesus Christ. As we study the passages that

record Paul's testimony to his salvation (Acts 9:1-22; 22:1-21;

26:9-18), we are impressed that we share in the abundant grace

and saving power of the crucified and resurrected Christ. Sal-

vation has common features for all who experience it, but it is

unique for each believing child of God.

William Barclay points out that there were four "tremen-

dous things" for which Paul thanked Christ:

He thanked Him because He

chose

him.

He thanked Jesus because He

trusted

him who had been

an arch-persecutor.

He thanked Jesus because He had

appointed

him; even

though the appointment was to service, not to honor.

He thanked Him because He had

empowered

him. Christ

never commissions us without providing the power to

accomplish His mission.—Based on William Barclay,

The

Letters to Timothy, Titus and Philemon

(Edinburgh: St.

Andrew Press, 1975), pp. 41-43.

What does it mean to be "called" by Jesus? John 1:43

(compare John 20:21, 22). How did Jesus qualify His dis-

ciples for ministry? Matt. 10:1, 5; Acts 1:8; 2:4.

"The greatest work, the noblest effort, in which men can

engage, is to point sinners to the Lamb of God. True ministers

are co-laborers with the Lord in the accomplishment of His

purposes. God says to them, Go, teach and preach Christ. In-

struct and educate all who know not of His grace, His good-

ness, and His

mercy."—Gospel Workers,

pp. 18, 19.

Monday



July 12

FROM BLASPHEMER TO BELIEVER (1 Tim. 1:13).

What had been the course of Paul's life prior to his con-

frontation with Jesus Christ? 1 Tim. 1:13; Acts 9:1, 2; 22:4;

26:9-11.

Paul reviewed his life, not to glory in his inglorious past, but

to exalt the power of God to save to the uttermost the most

ardent opponent of the cross. He used three definitive expres-

sions to describe his past attitude toward Jesus and Christians:

(1) He had been "a blasphemer." (2) He had been "a persecu-

tor." (3) He had been "injurious."

Old Testament times, blasphemy carried the death pen-

alty. (See Lev. 24:10-23; Matt. 26:65, 66.) Inasmuch as Jesus had

not only forgiven Paul but had made him an apostle of the very

gospel he had so ardently tried to destroy, Paul's gratitude and

praise were boundless.

Remembering his forgiven past accomplished several things

for Paul: (1) It kept him from pride. (2) It kept alive a spirit of

gratitude. (3) It spurred him on to greater efforts in ministry. (4)

It was a constant source of encouragement to others who

mourned their past.

"A Mightier than Satan had selected Saul [Paul] to take the

place of the martyred Stephen, to preach and suffer for His

name, and to spread far and wide the glad tidings of salvation

through His

blood."—Sketches From the Life of Paul,

p. 20.

On what basis did Paul obtain mercy? 1 Tim. 1:13.

The zeal with which he had persecuted the followers of

Christ had resulted from his ignorance. In the Old Testament

sanctuary service deliberate, premeditated, openly defiant sins

of rebellion could not be atoned for. (See Num. 15:30.) But

forgiveness was available for sins committed ignorantly or in-

advertently, as well as for sins consciously committed. (See

Lev. 4:2-4, 13-15, 22-31; 5:1-6, 15-17; 6:1-6.) Paul seems to be

speaking out of his Jewish background. (Compare Heb. 10:26-

31.) When Jesus revealed Himself to Paul, his unbelief was

swept away in response to the abundant grace he received.

Can you testify to the mercy Christ has shown you in the

forgiveness of your sins? Without revealing specific sins, what

could you

say?

Tuesday



July 13

GRACE, FAITH, AND LOVE (1 Tim. 1:14).

How did Paul describe the nature of Jesus' grace toward

him? 1 Tim. 1:14 (compare 1 Cor. 1:4-7).

In spite of Paul's past life (1 Tim. 1:13), Jesus forgave and

saved him. Centuries before Paul's day, God had revealed His

divine character to Moses (Ex. 34:6). Mercy and grace have

always characterized God's conduct toward fallen man. (See

2 Tim. 1:9.) Because the Messiah bore the sins of all (1 John

2:2), saving grace is

offered

to all; but it saves only those

willing

to receive

it (Rom. 5:17).

What part do our own works play in our salvation? Titus

3:5 (compare Rom. 3:20; 11:6; Eph. 2:8-10; 2 Tim. 3:17).

In Paul's writings, "works of law" refer to works intended to

earn favor with God. Such works do not save. Only the grace of

Christ saves from sin. "Works of faith" are essential, not be-

cause they save us, but because they demonstrate that we have

received God's saving grace. If works of faith (involving obedi-

ence to God's law) are lacking, that is evidence we are not saved

by grace. James wrote: "I by my works will show you my faith"

(James 2:18, RSV). This is why we are judged by our works

(Matt. 16:27; 2 Cor. 5:10; Rev. 22:12).

"Let no one say that your works have nothing to do with

your rank and position before God. In the judgment the sen-

tence pronounced is according to what has been done or to

what has been left undone (Matt.

25:34-40)."—Selected

Messages,

book 1, p. 381.

What two qualities accompanied this abundant saving grace

in Paul's experience? 1 Tim. 1:14.

Faith now characterized Paul's friendship with Jesus Christ.

God's grace was extended to Paul, and Christ's love became

evident in his life.

How would you distinguish between Christ's love and

what usually passes for love in the world? What are the

behavioral differences motivated by these two qualities?

Wednesday



July 14

MERCY FOR THE CHIEF OF SINNERS (1 Tim. 1:15-17).

With what self-condemning term did Paul describe him-

self in relationship to others? 1 Tim. 1:15.

In so identifying himself Paul was not seeking to focus

attention upon himself. By comparing himself with others

more worthy than he, the apostle was emphasizing a fact

beyond all doubt—that Jesus came into this world to

save

sinners "to the uttermost [completely, fully, wholly]" (Heb.

7:25). Jesus could save Paul, who considered himself the most

hopeless case. He is able to save all. (See John 3:16.) He is able

to save you!

"The truly converted Christian never loses the sense of un-

worthiness that he experienced when he first surrendered his

will to Christ. He knows that without the daily indwelling of

the power of God his life would not reveal the graces of Chris-

tian character."—SDA

Bible Commentary, vol. 7,

p. 290.

"The nearer we come to Jesus and the more clearly we

discern the purity of His character, the more clearly we shall

discern the exceeding sinfulness of sin and the less we shall

feel like exalting ourselves. Those whom heaven recognizes as

holy ones are the last to parade their own goodness."—Christ's

Object Lessons,

p. 160.

What reason did Paul give for having obtained this degree

of mercy? 1 Tim. 1:16.

Paul became a model of what the abundant, saving grace of

Jesus does for the sinner. His life was an exhibit of Jesus'

continuing

mercy and longsuffering. Paul was a "type" of all

sinners, and was living proof of the grace of God that can

change

any

sinner.

Because of this fact, praise came spontaneously to Paul's

lips: "To the King of ages, immortal, invisible, the only God, be

honor and glory for ever and ever" (1 Tim. 1:17, RSV). As did

Paul, so God's redeemed people will attribute glory and praise

to the only One who earned our salvation. (See Rev. 4:10, 11;

7:9-12.)

How would you explain to another person the paradox that

the increasingly sanctified Christian is increasingly aware of

his own sinfulness and dependence upon Christ?

Thursday



July 15

PAUL'S CHARGE TO TIMOTHY (1 Tim. 1:18-20).

Why was Paul giving Timothy these instructions? Why

were they relevant to Timothy's need? 1 Tim. 1:18.

"Paul here probably refers to predictions made at Timothy's

ordination which described his future devotion and success in

the ministry (see Acts 16:2). These words may also indicate

that Timothy's 'charge' to correct those teaching a different

doctrine . . . was also validated by God through prophets in

the church."—SDA

Bible Commentary, vol. 7,

p. 291.

What two important spiritual qualities was Timothy to

safeguard? 1 Tim. 1:19.

It is not enough to proclaim the faith; we must live it! Speak-

ing for Christ in any context is ineffective if the life of the

speaker is out of harmony with the gospel. Christian witnessing

is a manner of life that demonstrates Christ's power.

Who had "made shipwreck" of their faith, and what action

had Paul taken? 1 Tim. 1:20.

Hymenaeus and Alexander had violated their "good con-

science" and the principles of the Christian faith. Hymenaeus

is probably the individual referred to in 2 Timothy 2:17.

Alexander might be the coppersmith mentioned in 2 Timothy

4:14 (compare Acts 19:33, 34).

"Whom I have delivered unto Satan" (verse 20) should be

considered in relation to 1 Corinthians 5:3-5, which speaks of

the discipline Paul urged the Corinthian church to administer to

one who had sinned grievously and openly.

"These men had departed from the faith of the gospel, and

furthermore had done despite to the Spirit of grace by attribut-

ing to the power of Satan the wonderful revelations made to

Paul. Having rejected the truth, they were filled with hatred

against it, and sought to destroy its faithful advocate."—Ellen

G. White Comments,

SDA Bible Commentary, vol. 7,

p. 912.

Under what circumstances is it necessary for the church to

disfellowship members? In what spirit should such action be

taken?

Friday



July 16

FURTHER STUDY:

Read Paul's defense before Agrippa—Acts

26. Read also "From Persecutor to Disciple,"

The Acts of the

Apostles,

pp. 112-122.

DISCUSSION QUESTIONS:

Since Paul was ignorant of the truth about Christ when he

was persecuting Christians, was it fair for him to brand

himself later as the "chief" of sinners? Are not those who

are knowingly sinning more guilty?

Do you ever view yourself as the chief of sinners? Is your

evaluation accurate? Do you think it good or bad to sit in

judgment on yourself?

SUMMARY:

In our study this week Paul drew aside the cur-

tain, baring his soul so that we might understand and appreci-

ate the power of the gospel, which can change the most

unpromising life. Paul expressed sincere gratitude for the for-

giveness, mercy, and patience of Christ. The assurance and

reality of personal salvation gave Paul boldness in committing

to Timothy a charge to uphold the faith and be a faithful soldier

for Christ.

Building churches for the Lord in the South Pacific Division.

Can you help them with an offering from the heart on Septem-

ber 25th?

Sabbath Afternoon

Lesson 4



July 18-24

Prayer, Modesty, and

Relationships

READ FOR THIS WEEK'S STUDY: 1 Timothy 2

MEMORY TEXT: "I will therefore that men pray every

where, lifting up holy hands, without wrath and doubt-

ing" (1 Timothy 2:8).

KEY THOUGHT.

Prayer, modesty, and entire submission to

Christ's will are essential aspects of the life of faith.

PRAYER HEATS THE CHURCH.

Charles H. Spurgeon, the

famous nineteenth-century English preacher, held multitudes

spellbound in the Metropolitan Tabernacle. On one occasion he

was showing some visitors through the Tabernacle. After they

had seen the main auditorium, he said, "Come, and I'll show

you the heating apparatus." To their surprise he took them to

the room where four hundred people were taking part in a

prayer meeting.

Christ mourns over the lukewarm condition of His last-day

church. "I know your works," He says, "you are neither cold

nor hot. Would that you were cold or hot!" (Rev. 3:15, RSV).

The cure for this spiritual malady is for each local church to

have the kind of heating apparatus enjoyed by the Metropolitan

Tabernacle. United prayer, engaged in on a regular basis, will

revitalize the spiritual life of the church. Coldness or

lukewarmness to one another will be replaced by mutual re-

spect and loving Christian relationships. Formalism, fashion,

and narrow professionalism will succumb to the inspiring

warmth of the Holy Spirit and the renewing love of the Lord

Jesus Christ.

Sunday



July 18

THE INTERCESSORY MINISTRY OF PRAYER IN THE

CHURCH (1 Tim. 2:1, 2).

What kind of prayer did Paul urge Timothy to promote in

the Ephesian church? Why? 1 Tim. 2:1, 2 (compare 1 Peter

2:17; Rom. 13:1)

What good is accomplished by praying for those whose

lives we have no opportunity to influence? Of what benefit is

it for humble, uninfluential Christians to pray for "kings and

all those in authority" (1 Tim. 2:2, NIV)? Certainly our prayers

influence our own lives. The Lord would have us pray for

others because He wants our hearts to be right with Him.

Having a right attitude toward those in authority is a byproduct

of being right with God.

But do we pray for others primarily to gain blessings for

ourselves? Are kings and those in authority benefited by our

prayers? Isn't the Lord working for them before we pray? Then

why are we instructed to pray for them? Do our prayers change

God? Indeed no! (See Mal. 3:6; Heb. 13:8.)

God has chosen to have His believing people as partners in the plan

of redemption.

Even though the Holy Spirit works for the lost

who have no exposure to Christian teachers (Rom. 2:11-16),

Jesus commands us to go into all the world and preach the

gospel (Matt. 28:19, 20). Our efforts for unbelievers, blessed by

heaven, result in the salvation of many who would otherwise be

lost. Likewise, our prayers do make a difference! Missionaries

are blessed, rulers are convicted and led, and the lost are drawn

to Christ because we pray for them. (See

The Great Controversy,

p. 525.)

Study the following Bible examples of God's intervention

that reversed the decrees of rulers?

Dan. 2:17-23, 46-48



Dan. 3:20, 24, 25



Dan. 10:2, 13, 14



Acts 12:1-14

If God does not intervene to prevent injustice, is that evi-

dence that our prayers for rulers have not been answered?

Monday



July 19

A RANSOM FOR ALL (1 Tim. 2:3-7).

What special reason does Paul give for praying for every-

one? 1 Tim. 2:3, 4.

"All men" (verse 4) includes nonbelievers. We are to pray

not only for those who are favorably disposed toward us or the

church, but also for our enemies.

Gnostic teachers in the second-century church taught ideas

that, in a less developed form, were prevalent in the first-

century church. According to this teaching, not all human be-

ings have a special divine spark of life, while others are not

capable of enjoying the fullness of salvation. If this were one of

the false teachings in the Ephesian church, Paul's counsel to

Timothy effectively answered it. Because all have the same offer

of salvation, we are to pray for all. (See

Testimonies, vol. 7,

pp.

14, 15.) All will be convicted of God's love and their need of

union with Him. (Compare John 12:32; 16:8-11.)

Identify the two major aspects of Christ's work for all

humanity that Paul emphasizes. 1 Tim. 2:5, 6.

The Gnostic heresy that began in the first century taught that

there were many intermediaries between God and man. Paul

emphasized that there is only one Mediator—the One who died

for the sins of all. Christ is our "advocate with the Father"

because "he is the expiation for our sins, and not for ours only

but also for the sins of the whole world" (1 John 2:1, 2, RSV).

The significance of Paul's message is timeless. To this day

there are many Christians who believe in the intercession of the

"saints"—immortal souls in heaven. Paul taught that only God

is immortal (1 Tim. 6:16) and that only Christ mediates the

merits He earned at Calvary.

Others today teach that only those whom God decreed would

be saved are capable of receiving Christ's saving grace. The

Bible answer is that, because Christ bore the sin of all, He wants

"all men to be saved and to come to a knowledge of the truth"

(1 Tim. 2:4, NIV). And they may be saved, if they will, for Jesus

tasted "death for every man" (Heb. 2:9).

Relate Paul's teaching to that of Jesus (see Matt. 5:43-48).

What blessings have you experienced by following this coun-

sel?

Tuesday



July 20

UNITY IN PRAYER (1 Tim. 2:8).

What is to be the state of mind and heart of men who join

in prayer? 1 Tim. 2:8.

Paul has just stated that the believers are to pray for "all

men" (verse 1). Obviously this includes women. The "all men"

for whom we are to pray are those whom the Lord wishes to

be saved (verse 4). His concern is to save all humanity with-

out distinction of gender. But in verse 8 Paul gives specific

counsel to men, followed in verses 9-11 by specific counsel to

women. The Greek word used for "men" in verse 8 may mean

men in contrast to women.

Verse 8 may be translated: "So I want the men to pray

in every place, as they hold up holy hands, without anger

and argument." It is often assumed that "in every place"

means in every place of public worship. Some interpreters

go a step farther, arguing that only men should lead in prayer

in the worship service. The text does not make either of these

statements. It simply indicates that wherever men are praying

in the presence of others they are to adopt certain attitudes.

The phrase "without anger or disputing" (NIV) implies

that others are present. Perhaps among the Ephesian Chris-

tians there was some dispute over the role of men as spiritual

leaders, whether in the home or in the church. Possibly this is

why they were moved to anger and disputing at a time when

they were supposed to be leading in prayer.

What is the significance of the phrase "lifting up holy

hands" (1 Tim. 2:8)?

Hands are never holy apart from the condition of the heart.

And holiness of heart is an essential characteristic of the

Christian who is enjoying present salvation in Christ. (See

1 Peter 1:2; Heb. 12:14.) Paul is not saying that literal raising

of the hands is an essential feature of prayer. The major focus

is on the spiritual condition of the worshiper's heart.

Paul's counsel clearly seems to be that whenever men are

leading in prayer, they are to be fully surrendered in heart to

God and are not to enter into any dispute as to their role as

spiritual leaders.

Wednesday



July 21

EXTRAVAGANT DRESS DEMEANS WORSHIP (1 Tim.

2:9, 10).

What were to be the attitudes and demeanor of women?

1 Tim. 2:9.

Verses 1-7 emphasize the need for believers to pray for all

classes of humanity in view of Christ's death for all and His

heavenly mediation for those who respond to His love. Verse

8 instructs men to engage in prayer in a spirit of holiness

"without anger or quarreling" (RSV). Evidently the prayer

practices of the Ephesian church had been a subject of contro-

versy. The first word of verse 9 is the Greek word that means

"in the same way," "similarly," "likewise." "In the same way"

women were to pray, but dressed in an appropriate manner.

The passage suggests that some women were entering into

the spiritual activities of the church with wrong attitudes and

dressed inappropriately. Certain gnostic teachers promoted

the idea that some women had superior spiritual powers and

were capable of imparting special divine knowledge to the

church. Imagine how that attitude could affect the prayer life

and other spiritual activities of the church!

How are Christian women to dress? Why? 1 Timothy 2:9,10

(compare 1 Peter 3:1-4).

Randolph 0. Yeager paraphrases verse 9: "I want women

to dress themselves in modest apparel, with modesty and

good taste; not with artistically fashioned coiffures and gold

or pearls or expensive clothing."—The

Renaissance New Testa-

ment

(Gretna, La.: Pelican, 1985), vol. 15, p. 361.

"The Bible teaches modesty in dress. 'In like manner also,

that women adorn themselves in modest apparel.' 1 Timothy

2:9. This forbids display in dress, gaudy colors, profuse orna-

mentation. Any device designed to attract attention to the

wearer, or to excite admiration, is excluded from the modest

apparel which God's word enjoins."—The

Ministry of Healing,

p. 287.

Paul is not identifying a shabby appearance with holiness.

Nor is he ruling out attractive clothing. Just as 1 Timothy 2:8

may apply equally to women who lead in prayer, so verse 9

applies equally to men in those situations in which they ap-

proach the Lord dressed inappropriately.

Thursday



July 22

INSPIRED COUNSEL FOR A SPECIFIC PROBLEM (1 Tim.

2:11, 12).

What attitude toward learning did Paul instruct the Chris-

tian women in Ephesus to adopt? 1 Tim. 2:11.

The Greek word translated "silence" means "in a quiet de-

meanor." The same word is used in verse 2. Believers were to

pray that they would be permitted to "live peaceful and

quiet

lives" (NIV). That did not mean that they were to live in silence.

The implication is that some women in Ephesus were disturb-

ing the worship services by their noisy, perhaps even disrup-

tive, attitude.

The phrase "with all subjection" (verse 11) may be better

rendered "with all submissiveness" (RSV). Paul's use of the

word

all

("in every conceivable way") included the conduct of

the younger widows who were "going about from house to

house [house-churches] . . . saying things they ought not to"

(5:13, NIV).

What reasons did Paul give for opposing the dominant role

being assumed by some women in the Ephesian church?

Verses 12-15.

"I suffer not" (verse 12), is better translated, "I am not allow-

ing." This implies that Paul's instruction is designed to meet the

specific situation in the church of Ephesus. Godly women in

history have taught and some have exercised leadership posi-

tions given them by God. For example, Deborah (Judges 4:4),

Huldah (2 Chron. 34:22), the daughters of Philip the evangelist

(Acts 21:9), and Priscilla (Acts 18:26; Rom. 16:3).

But misguided, ill-informed women in Ephesus were assum-

ing an authoritarian teaching role. The Greek verb translated in

the KJV "to usurp authority over" may refer to an improper

exercise of authority, "to domineer" (Arndt and Gingrich). Such

women were "to be in silence" ["quietness," "rest"; the same

Greek word translated "peaceable" in verse 2 and "silence" ("qui-

etness," NW) in verse 11]. They were not prohibited from making

a contribution, but were to be teachable and cooperative.

It seems that the specific problem did not involve the ques-

tion of whether women generally have a right to teach and

exercise legitimate leadership roles in the church, but that cer-

tain contentious women were usurping authority over men.

Friday



July 23

FURTHER STUDY:

In relation to 1 Timothy 2:13-15 read

Patriarchs and Prophets,

pp. 46, 55-59;

Testimonies,

vol. 3, p. 484;

The Adventist Home,

pp. 99, 100, 211, 212, 215, 231.

How do you interpret 1 Timothy 2:13-15? Consider the

following suggestions:

These verses are obviously designed to

support Paul's counsel that the contentious women in Ephesus

should not usurp authority. His first argument is that "Adam

was formed first, then Eve" (verse 13, NIV). Women in the

Ephesian church should forsake their divisive attitudes because

Eve was not created with authority over Adam. Moreover, the

manner in which she was created demonstrated her equality

with Adam, not her superiority.

"Eve was created from a rib taken from the side of Adam,

signifying that she was not to control him as the head, nor

to be trampled under his feet as an inferior, but to stand

by his side as an equal, to be loved and protected by him."

—Patriarchs and Prophets,

p. 46.

Paul's second argument (verse 14) emphasizes that Eve,

not Adam, was the one deceived. Paul is not imputing de-

grees of guilt; he is simply pointing out the danger of men

and women's exercising total independence from each other.

Eve was deceived when she felt "she had sufficient wisdom

and strength to discern evil and to withstand

it."—Patriarchs

and Prophets,

p. 54. If she had remained close to her compan-

ion, she would not have been so vulnerable. Some women

in Ephesus were making an even greater mistake—assuming

their spiritual superiority and independence.

"But after Eve's sin, as she was first in the transgression,

the Lord told her that Adam should rule over her [Gen. 3:16].

She was to be in subjection to her husband, and this was a

part of the

curse."—Testimonies,

vol. 3, p. 484.

Scripture teaches that Christ redeems human relationships

from the curse of sin. Even though "the husband and father is

the head of the household," "woman should fill the position

which God originally designed for her, as her husband's equal."

She should "stand by his side, she faithful at her post of duty

and he at his."—The

Adventist Home,

pp. 211, 231. Moreover,

even though the curse continues to affect the childbearing of

women, the gift of salvation can be theirs on the same grounds

that it is available to all humanity (1 Timothy 2:15).

SUMMARY:

Christ wishes us to pray for all humanity because

He died for all. Although God has given men and women some

distinct roles, the gospel recognizes no superiority of one over

another.

Lesson 5



July 25-31

The Leaders

of the Church

Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: 1 Timothy 3.

MEMORY TEXT: "I am writing these instructions to you so

that, if I am delayed, you may know how one ought to

behave in the household of God, which is the church of the

living God, the pillar and bulwark of the truth" (1 Timothy

3:14, 15, RSV).

KEY THOUGHT: Leaders of the church must be spiritually

and ethically above reproach because the church is the "house-

hold of God," "the pillar and bulwark of the truth" (1 Tim. 3:15,

RSV).

THE MINISTRY OF THE CHURCH. As Paul went from

city to city he ordained elders in every church (Acts 14:23). Who

were these elders? What were their qualifications and responsi-

bilities? In 1 Timothy 3 the term

bishop

overseer

is used. The

New Testament uses this term interchangeably with the word

elder.

In the first century, the bishop, or elder, was a minister or

pastor of the church. He was not an ecclesiastical ruler as were

later bishops of the church.

Deacons are also discussed in this passage. They were church

helpers, appointed to enable the pastors to concentrate on gos-

pel proclamation. (See Acts 6:1-6.)

The first-century qualifications for church leadership de-

scribed by Paul are still applicable today.

Sunday



July 25

THE CHALLENGE OF MINISTRY (1 Tim. 3:1).

Note the passages that use the terms

bishop

(overseer)

and

elder

interchangeably:

Elders



Bishops(Overseers)

Acts 2:17



Acts 20:28

1 Tim. 5:17, 19



1 Tim. 3:2

Titus 1:5



Titus 1:7

In Paul's day, bishops/elders were ordained ministers who

had spiritual oversight of the congregations. In later centuries

bishops became the overseers of the elders. The chairman of

the board of elders came to exercise increasingly greater au-

thority until he was virtually an ecclesiastical ruler. There is

no biblical basis for this kind of church rulership. (See Mark

10:42-45.)

In what way did Paul express approval for an individual

desiring to be a spiritual leader in the church? 1 Tim. 3:1.

"Here is a trustworthy saying: If anyone sets his heart on

being an overseer, he desires a noble task" (1 Tim. 3:1, NIV).

When the desire to enter the gospel ministry results from the

call of the Lord Jesus Christ, it is a noble ambition. The minis-

try is more than a profession; it is a divine calling.

"The apostles, who had power over unclean spirits and

could heal the sick, dared not with merely their wisdom set

one apart for the holy work of being mouthpiece for God.

They waited unmistakable evidence of the manifestation of

the Holy Spirit. . . .

"God has repeatedly shown that persons should not be en-

couraged into the field without unmistakable evidence that He

has called them. The Lord will not entrust the burden for His

flock to unqualified individuals. Those whom God calls must

be men of deep experience, tried and proved, men of sound

judgment, men who will dare to reprove sin in the spirit of

meekness, men who understand how to feed the flock."—Testi-

monies, vol.

1, pp. 208, 209.

Can you give Bible examples of men who wanted to be

ministers and whom Christ subsequently called? Are there

examples of those who wished to minister but were not

called?

Monday



July 26

QUALIFICATIONS FOR BISHOPS, OR ELDERS (1 Tim.

3:1-7; compare Titus 1:6-9).

List the positive qualifications that ordained ministers

must possess. 1 Tim. 3:1-7 (compare Titus 1:6-9; Acts 20:28,

35; 1 Peter 5:1-3).

One of the important qualifications of eldership is that the

individual is to be "blameless" (1 Tim. 3:2), or "irreproach-

able." The list of moral prerequisites that follow require that

the elder, both in private and public life, must bring no re-

proach upon the church of Christ, which He purchased with

His own precious blood. (See Eph. 5:25-27.)

What did Paul mean by the statement "the husband of one

wife"? 1 Tim. 3:2, 12; Titus 1:6.

This phrase has been explained in various ways: (1) All

ministers should be married; (2) polygamy would disqualify

a person as an elder; (3) a divorced person could not serve

as an elder; (4) elders, if widowed, could not remarry.

It would be difficult to accept the first explanation, because

Paul himself was unmarried (1 Cor. 7:8, 9). Probably Timothy

was also unmarried. On the second point Gordon D. Fee

comments: "Polygamy was such a rare feature of pagan soci-

ety that such a prohibition would function as a near irrel-

evancy. Moreover, it would not seem to fit the identical phrase

used of the widows in [1 Tim.] 5:9."-1

and 2 Timothy, Titus,

43.

On the third point, there is no scriptural evidence that the

innocent party to a divorce cannot be a minister. (See Matt.

5:31, 32.) On the fourth point, remarriage after the death of

one's partner is acceptable to God (Rom. 7:1, 2) and recom-

mended to young widows (1 Tim. 5:14).

"Accordingly, the meaning of our present passage (1 Tim.

3:2) is simply this, that an overseer or elder [and a deacon]

must be a man of unquestioned morality, one who is entirely

true and faithful to his one and only wife; one who, being

married, does not in pagan fashion enter into an immoral

relationship with another woman."—William Hendriksen,

New

Testament Commentary: Exposition of the Pastoral Epistles,

121.

Tuesday



July 27

BISHOPS AND DEACONS MUST BE TEMPERATE (1 Tim.

3:2, 3, 8).

What warnings did Paul give bishops and deacons on the

danger of alcoholic beverages? 1 Tim. 3:2, 3, 8. Why did he

urge Timothy to take "a little wine" (1 Tim. 5:23)?

The word "sober" (1 Tim. 3:2)

translates the Greek word

nephalios.

The corresponding verb is

nepho.

In his book

Wine in

the Bible

(Berrien Springs, Mich.: Biblical Perspectives, 1989)

Samuele Bacchiocchi gives convincing evidence that these words

refer to total abstinence from wine. "There is noteworthy

unanimity among Greek lexicons on the primary meaning of

this verb. Liddell and Scott give as the first meaning of

nepho,

'to be sober, drink no wine.' In his

Patristic Greek Lexicon,

Lampe renders it, 'be temperate, drink no wine.'. . . Lampe

gives as the first meaning of

nephalios,

'without wine, temper-

ate.' "—Pages 198, 199. Bacchiocchi cites a number of other

Greek dictionaries that give the same or similar meanings:

"not having drunk," "he who abstains from wine," "one who

does not drink wine."

The phrase "not given to wine" (1 Tim. 3:3),

"no drunkard"

(RSV), translates the Greek words,

me paroinon.

Bacchiocchi

establishes that this means totally abstinent. "What Paul is say-

ing is that a bishop must be not only abstinent, but must also

avoid places where wine was consumed."—Wine

in the Bible,

207.

The phrase, "not given to much wine,"

does not modify the

counsel to bishops (1 Tim. 3:2, 3) or the command to total

abstinence given elsewhere in Scripture. (See Lev. 10:8-10; Prov.

20:1; 23:31, 32.) What is forbidden in

much

is not necessarily

permissible in

little.

(See

Wine in the Bible,

pp. 248, 249.)

Paul urged Timothy to use a little wine because of his

illnesses (1 Tim. 5:23).

Bacchiocchi explains convincingly (pp.

242-255) that: (1) Paul was not urging Timothy to drink wine for

pleasure, but as a medicine. (2) The verse is more correctly

translated: "No longer drink water alone, but use

with a little

wine for the stomach,

because of your frequent infirmities." (3)

There is evidence that in the ancient world unfermented wine

("sweet wine") was used for medicinal purposes. "Paul . . .

meant the unfermented juice of the grape. He did not advise

Timothy to take what the Lord had prohibited."—Ellen G. White,

The Signs of the Times

(September 6, 1899), p. 6. (4) The

counsel implies that Timothy was a total abstainer.

Wednesday



July 28

SPIRITUAL LEADERS AT HOME (1 Tim. 3:4, 5, 12, 13).

What reason does Paul give that elders and deacons should

have well-ordered homes? 1 Tim. 3:4, 5, 12, 13.

The home life of elders, deacons, and deaconesses is an

indicator of their eligibility for spiritual leadership in the

church. Individuals appointed to leadership office in the

church are to be carefully screened and tested. (See 1 Tim. 3:7,

10; 5:22.) Unqualified, unworthy individuals create problems

within the church and embarrassment in the church's rela-

tionships with the outside world. As an additional pre-

caution, elders are to be chosen from the ranks of settled,

mature Christians (1 Tim. 3:6).

Paul emphasizes two responsibilities of spiritual leaders:

They are to manage, direct, and show genuine concern for

the affairs of their homes. "There is need of far more love

and courtesy in our families than is now revealed. When

our ministering brethren shall drink in the spirit of Christ

daily, they will be truly courteous, and will not consider it

weakness to be tenderhearted and pitiful, for this is one of

the principles of the gospel of

Christ."—Testimonies

to Min-

isters,

p. 156.

With love and firmness they are to train their children in

the way of the Lord. (See

The Adventist Home,

p. 353.)

What should be the characteristics of the church shep-

herd both at home and in the church? 1 Peter 5:2, 3; Gen.

18:18, 19.

Eli failed to train his children in the way of the Lord. (See

1 Samuel 2:12-17, 22-25, 27-34.) Many parents see discipline as

incompatible with love. The resulting permissiveness fosters a

sad harvest of broken homes, rebellion, delinquency, and crime.

Wise and effective church leaders keep their families secure in

the knowledge and practice of Christian virtues, not by harsh,

overbearing domination, but with the discipline of love and the

power of Christlike example.

Consider areas in which your role in the home could be

improved by more diligent application of divinely revealed

instruction.

Thursday



July 29

QUALIFICATIONS OF DEACONS (1 Tim. 3:8-13).

The office of deacon is one of practical importance. While

the bishop/elder is the spiritual leader and administrator of

the church, the deacon is the assistant whose special mission

is to ensure that the physical needs of the church and its

members are met.

According to William Barclay, the Christian church inherited

a worthy concept of service and caring from the Jewish syna-

gogue, which preceded it. (1) Involved in the life of the syna-

gogue, every Friday two officially appointed collectors visited

each home and received donations in cash and goods for the

poor and needy. (2) The poor and needy were supplied with

provisions to last a week. (3) The Christian church inherited this

caring concept; undoubtedly, deacons were given this responsi-

bility. (See William Barclay,

The Letters to Timothy, Titus, and

Philemon.)

When were deacons first appointed, and what were the

circumstances? Acts 6:1-6. List the criteria used to determine

their eligibility.

Compare the qualifications of deacons listed in 1 Timothy

3:8-13 with the qualifications for elders in verses 2-7. What

similarities and differences do you see?

No specific mention is made in 1 Timothy or Titus of deacon-

esses, but the New Testament church did appoint women to

this office. (See Rom. 16:1; the word translated "servant" means

"deaconess," RSV.) Because of the context of 1 Timothy 3:11, it

is likely that the "women" addressed there are deaconesses.

Like the men (deacons), they are to be "serious, no slanderers,

but temperate [free from the use of alcohol], faithful in all

things" (RSV).

The New Testament mentions caring Christian women who

gave of their time and talents in loving, unselfish service to

the church. Since the Scriptures recognize that in Christ there

is neither male nor female, Jew nor Greek (Gal. 3:28), the

criteria given to Timothy are applicable to both men and

women.

Since church leaders are examples to members, their spir-

itual qualities should be shared by all. As you examine

your character using Paul's list, what do you find?

Friday



July 30

FURTHER STUDY:

Study 1 Timothy 3:14-16. Read "The Seven

Deacons" in

The Acts of the Apostles,

pp. 87-96.

DISCUSSION QUESTIONS:

1. As a result of your study of 1 Timothy 3:14-16, discuss the

following questions:

What is the significance of Paul's definition of the

church? Explain how the church is "the pillar and

foundation of the truth" (1 Tim. 3:15, NIV). Upon

whom is the church built? (See Matt 16:16-18; Eph.

2:20.) What do you see as your part in the church

that God designed to support and maintain truth?

(See 1 Peter 2:4, 5.)

Why is "godliness" referred to as a "mystery" (1 Tim.

3:16)? In context, what is included in the term "godli-

ness"? Why is the gospel a mystery to nonbelievers but

truth made plain to believers? (Compare 1 Tim. 3:9;

Rom. 16:25; 1 Cor. 2:7-10; Eph. 1:9; Col 1:27.)

How was God "manifest in the flesh" (1 Tim. 3:16)?

(See John 1:1-3, 14; Rom. 1:3; 8:3.)

In what sense was Christ "justified in the Spirit"

(1 Tim. 3:16)? (See 1 John 2:1; Acts 3:14; 7:52; 22:14.)

Was Christ declared righteous by the Holy Spirit?

Was Christ fully righteous? How would you define

the word

justified

(1 Tim. 3:16)?

2. From the Bible, how would you defend the Adventist

position regarding total abstinence from alcohol?

3. What application to every Christian home can you make

from Paul's counsel to elders and deacons regarding mar-

riage and family?

4. Do you see elders and deacons fulfilling biblical roles

today? What changes, if any, should be made?

SUMMARY:

First Timothy 3 contains clear and comprehensive

scriptural criteria for those holding sacred office in the church.

Qualifications for bishops (elders) and deacons are specified,

including vital aspects of personal, family, and community life.

The chapter closes with a hymn, extolling the incarnation and

ministry of Christ.

Lesson 6



August 1-7

Godly Ministers

and Members

Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: 1 Timothy 4.

MEMORY TEXT: "Let no man despise thy youth; but be

thou an example of the believers, in word, in conversation,

in charity, in spirit, in faith, in purity" (1 Timothy 4:12).

KEY THOUGHT:

In view of developing apostasy and the

increasing influence of false teachings, the only safeguard for

pastor and people is total reliance upon Christ and His Word,

cherishing the godliness He imparts.

THE NEED FOR SPIRITUAL STABILITY IN TIMES OF

APOSTASY.

The New Testament record of the early church

bears testimony.to:

(1) The obstacles and opposition that Chris-

tianity encountered as it spread among Jews and Gentiles; (2)

the victorious conquests for Christ in the pagan world; (3) the

threat to the church posed by heathen custom, worship, and

practice; (4) divine revelation of future opposing forces in the

political and religious worlds.

Paul had warned the Ephesian elders that false teachers

would invade the church. (See Acts 20:28-31.) In 1 Timothy 4

Paul warns of developing apostasy and pleads for devotion to

Christ and the teachings of His Word. In the following

centuries apostasy, heresy, and persecution threatened to

destroy the Christian church.

Sunday



August 1

PAUL FORETELLS A DEPARTURE FROM THE FAITH

(1 Tim. 4:1).

Paul assures us that the prediction about apostasy is not the

result of personal conjecture. The revelation is inspired by the

Holy Spirit. (See 2 Peter 1:20, 21.)

How serious would be future departures from the true

faith? 1 Tim. 4:1.

Paul warned that departures from the true faith would con-

tinue and grow until the ultimate apostasy. Toward the end of

the great controversy between Christ and Satan, the medieval

apostasy will be repeated, culminating in Satan's open chal-

lenge to the position and authority of God. (See 2 Thess. 2:3, 4,

8-10.) The final act of deception will be Satan's impersonation

of Christ.

"Fearful sights of a supernatural character will soon be

revealed in the heavens, in token of the power of miracle-

working demons. The spirits of devils will go forth to the

kings of the earth and to the whole world, to fasten them in

deception, and urge them on to unite with Satan in his last

struggle against the government of heaven. By these agencies,

rulers and subjects will be alike deceived. Persons will arise

pretending to be Christ Himself, and claiming the title and

worship which belong to the world's Redeemer. They will

perform wonderful miracles of healing and will profess to

have revelations from heaven contradicting the testimony of

the Scriptures."—The

Great Controversy,

p. 624.

What is the source of opposition to Christ and His truth?

How can we resist it? Eph. 6:11-13.

"As we near the end of time, falsehood will be so mingled

with truth, that only those who have the guidance of the Holy

Spirit will be able to distinguish truth from error. . . . Those who

are guided by the Word of the Lord will discern with certainty

between falsehood and truth, between sin and righteousness.—

Ellen G. White Comments,

SDA Bible Commentary, vol. 7,

p. 907.

Are you so committed to Christ and grounded in His Word

that subtle falsehoods coming into the church will not sway

you? What can you do this week to be sure?

Monday



August 2

DEMONS AND THEIR DOCTRINES (1 Tim. 4:1-4).

How will it come about that members of Christ's church

will advocate falsehood and a counterfeit way of life? 1 Tim.

4:1, 2.

Those who depart from the faith will introduce "doctrines

of devils" (1 Tim. 4:1). They will preach one thing but practice

another. Seared consciences are consciences deadened through

repeated and willful neglect and violation of truth. An apos-

tate from the faith is both morally and doctrinally wrong. The

personal life may be out of step with Christ before the beliefs

are changed. False teachings may be accepted to justify a life

of sin.

What departures from Christian lifestyle would be advo-

cated by the specific false teachers to whom Paul was refer-

ring? 1 Tim. 4:3, 4.

These false teachers would combine Judeo-Christian teach-

ing with Eastern asceticism by (1) forbidding marriage and (2)

advocating abstinence from certain foods. Some gnostics ad-

vocated that, because matter is evil, food and marriage, con-

cerned with the physical aspects of life, are to be avoided and

suppressed. Later monasticism was based on similar notions.

Elsewhere Paul exalts marriage as a God-given institution.

(See 1 Cor. 7:1-4; Heb. 13:4.) Did the death of Christ render

clean and permissible what had once been unclean? (See Leviticus

11.)

"Paul here refers to ascetic influences and tendencies that

permeated the church. For ceremonial, ritualistic reasons these

ascetics considered the total prohibition of certain foods

[bromaton,

"foods," translated "meats" in the KJV] to be spir-

itually desirable. The prohibition of certain foods on particu-

lar religious days may also be included in the apostle's warn-

ing."—SDA

Bible Commentary, vol.

7, p. 303.

Paul is

not

saying that every created thing is good for food;

but that everything God intends us to use as food is good.

The basic

principle to guide us is stated in 1 Corinthians 6:19, 20.

What does diet have to do with spiritual life? How can we

be sure that our diet is in line with God's will?

Tuesday



August 3

GODLY MINISTER AND PEOPLE (1 Tim. 4:6, 7).

What effect would teaching the truth in regard to marriage

and eating have on Timothy's ministry? 1 Tim. 4:6.

By effectively answering the doctrinal lies of these hypo-

crites, Timothy would be "nourished" himself. Man does not

"live by bread alone" (Matt. 4:4), but by God's eternally true

words of faith and doctrine (1 Tim. 4:6).

How was Timothy to relate to unscriptural and speculative

ideas? 1 Tim. 4:7.

"The best defense of Christian doctrine is not found in a

continued attack upon the current 'fables,' but rather in a

consistent Christian life. . . . In addition, the clear, positive

presentation of truth which undergirds this genuine Christian

experience will be more effective than quibbling over fanciful

notions."—SDA

Bible Commentary, vol. 7,

p. 305.

"Ministers of God should be of good repute, capable of dis-

creetly managing an interest after they have aroused it. We stand

in great need of competent men who will bring honor instead of

disgrace upon the cause which they represent. Ministers should

be examined especially to see if they have an intelligent under-

standing of the truth for this time, so that they can give a con-

nected discourse upon the prophecies or upon practical subjects.

If they cannot clearly present Bible subjects they need to be

hearers and learners still. They should earnestly and prayerfully

search the Scriptures, and become conversant with them, in order

to be teachers of Bible truth to others. All these things should be

carefully and prayerfully considered before men are hurried into

the field of

labor."—Testimonies,

vol. 4, p. 407.

How is godliness attained? 1 Tim. 4:7; 6:3, 11.

We seek godliness when we seek Christ and prayerfully

endeavor to imbibe His Word. Godliness is piety, genuine de-

votion to Christ manifested in performance of His will.

Ask yourself, are there areas in my life in which I avoid

truth by clinging to pet ideas and practices? How can true

godliness become my experience?

Wednesday



August 4

SPIRITUAL EXERCISE IS SUPERIOR TO PHYSICAL

(1 Tim. 4:8-11).

What lesson does Paul teach regarding bodily exercise in

relation to spiritual priorities? 1 Tim. 4:8, 9.

William Barclay gives helpful insights into why Paul was

moved to place physical exercise in correct perspective:

(1) In the world of his time, particularly in Greece, gymna-

siums were notorious for homosexuality. Gymnastics were

the major element of the youths' education between ages of 16

and 18. (2) Physical training, although good, was both incom-

plete and secondary. "Training in godliness develops the whole

man in body, mind and spirit, and its results affect not only

time, but eternity as well. The Christian is not the athlete of

the gymnasium, he is the athlete of God."—William Barclay,

The Letters to Timothy, Titus and Philemon,

p. 97.

Physical training has value if it contributes to spiritual and

intellectual growth. The aim of true education is the harmoni-

ous development of physical, intellectual, and spiritual powers.

Unbalanced emphasis on any one of these powers produces

unbalanced character.

"Moral, intellectual, and physical culture should be com-

bined in order to have well-developed, well-behaved men and

women."—Fundamentals of Christian Education,

p. 42.

What is the basis of ardent, self-denying service to God?

1 Tim. 4:10.

With the foregoing in mind, the faithful gospel minister la-

bors, or, as the Greek implies, works hard to the point of

weariness. He also suffers reproach for Christ. Paul suggests

contending with evil forces—which Timothy was obliged to

do—in order to ensure growth in godliness and the faithful

discharge of ministry.

Trust and confidence in the living God's unfailing salva-

tion for all true believers (verse 10) motivate the courageous,

faithful witness for Christ. Although salvation is available to

all humanity, only those who believe in the Saviour will ex-

perience it. (See John 3:16-18, 36.)

What are some of the practical results when the religious,

intellectual, and physical aspects of your life are not in bal-

ance?

Thursday



August 5

MATURING IN THE WORD (1 Tim. 4:12-16).

We have come to a most important part of this letter. The

admonition contained in this passage has been the benchmark

for Christian ministers since Paul wrote these words. (See

Testimonies to Ministers,

pp. 194, 292, 404.)

Lest Timothy be despised because of his youth, what was

he to do? 1 Tim. 4:12.

The elders in the Ephesian church were probably much

older than Timothy. The indications are that he was timid and

reticent by nature. The challenges facing him could have been

frightening were he not confident that God was with him.

Timothy's example would effectively counteract challenges

to his credentials. He was to be an example in: (1)

word,

speech, conversation; (2)

conduct,

Greek: "manner of life"; (3)

charity,

love for God and His people; (4)

spirit,

suggesting

enthusiasm and power; (5)

faith:

Timothy had grown up in an

atmosphere rich in faith (2 Tim. 1:5); (6)

purity:

He was to

resist the influence of the moral perversion current in Ephesus.

And he was to be chaste in his association with women

(1 Tim. 5:2), keeping himself pure in mind, heart, and body.

What positive measures was Timothy to take to enhance

his own spirituality and ministry? 1 Tim. 4:13-16.

The underlying purpose of Paul's counsel was that Timothy's

spiritual growth should be evident to all (verse 15). His efforts

were to be given "to the public reading of scripture, to preach-

ing, to teaching" (verse 13, RSV).

At the same time he was not to forget "the gift you have,

which was given you by prophetic utterance when the elders

laid their hands upon you" (verse 14, RSV). Perhaps he had

been somewhat neglectful in this regard: "Stir up the gift of

God, which is in thee by the putting on of my hands" (2 Tim.

1:6). By fulfilling Paul's counsel Timothy and his hearers would

enter into the fullness of Christ's saving grace (1 Tim. 4:16).

How does Paul's counsel in 1 Timothy 4:12-16 apply to

the church member who holds no office in the church?

Friday



August 6

FURTHER STUDY: Read from

Gospel Workers,

"The Minister's

Responsibility," pp. 30-35 and "The Needed Preparation," pp.

63-66.

"There are many youth who move from impulse rather than

from judgment. But Timothy inquired at every step, 'Is this the

way of the Lord?' He had no specially brilliant talents, but he

consecrated all his abilities to the service of God, and this made

his work valuable. The Lord found in him a mind that He could

mold and fashion for the indwelling of the Holy Spirit. God will

use the youth today as He used Timothy, if they will submit to

His guidance."—Ellen G. White Comments,

SDA Bible Commen-

tary, vol. 7,

p. 915.

DISCUSSION QUESTIONS:

What false doctrines in circulation today do you find

especially threatening to the heart of the Advent message?

Are there Bible principles to guide us in relating to those

in the church who we are convinced are teaching error?

Explain.

Does healthful living have anything to do with reception

of the end-time seal of God?

What is doctrine? Why is "good doctrine" so important?

Is it possible to be truly godly in Christ Jesus without

attention to doctrine?

How should older members of the church relate to young,

inexperienced pastors? What kinds of attitude should they

avoid?

SUMMARY: Apostasy from the pure faith of the gospel was an

ever-present threat to the early Christian church. Only as con-

verts surrender their former misguided and erroneous beliefs

and accept the truths of God's Word are they safe from the

deceptive insinuations of the evil one. Paul warned Timothy of

departures from the truth, which would be hazardous to the

church. Sound doctrine, an exemplary life, and diligent pursuit

of scriptural knowledge are all needed today.

Lesson 7



August 8-14

The Elderly and Widows

of the Church

Sabbath

Afternoon

READ FOR THIS WEEK'S STUDY: 1 Timothy 5:1-16.

MEMORY TEXT: "If any one does not provide for his

relatives, and especially for his own family, he has dis-

owned the faith and is worse than an unbeliever" (1 Timo-

thy 5:8, RSV).

KEY THOUGHT:

Loved ones and the church are called to

provide for aged and widowed members. Widows are encour-

aged to contribute to the work of the church.

A LIGHT TO GUIDE THE LOST.

The story is told of an

elderly Christian widow who lived in a lonely house on a cliff

overlooking the sea. Often she saw the debris from wrecked

fishing boats that had washed up on the shore. Sometimes she

heard the despairing cries of drowning seamen.

One stormy night an idea suddenly came to her. She could

place a lamp in her front window to warn seamen of the dan-

gerous coast. Later she was told of sailors who were saved from

shipwreck because they had seen her light. Over a period of

years many fishermen who had been saved from peril thanked

her for her thoughtfulness.

Widows and widowers in the church today, single parents,

divorcees, and those who have never been married can provide

lamps to guide the unwary through the shoals of defeat, sor-

row, and discouragement. There is a work for all to do in the

service of the Master.

Sunday



August 8

THE YOUTHFUL PASTOR AND SENIOR CITIZENS

(1 Tim. 5:1, 2).

How was Timothy to show respect for the older church

members who might need reprimand? In what spirit was he

to counsel and rebuke younger men? 1 Tim. 5:1 (compare

Gal. 6:1).

It is seldom easy to reprimand. Because of the risks involved,

some persons neglect this solemn responsibility. Such neglect

could mean the eternal loss of a soul who might have been

rescued from a wrong course. A rebuke, given unwisely and

injudiciously, may result in anger, rejection, or resentment. Timo-

thy was bidden to "entreat" the older men as a son would

appeal to an erring father. He was to treat the young men as

brothers, part of his own family.

"Old age does not automatically cancel the need for cor-

rection, but if it is the young man's duty to reprove, the spirit

of sincere respect and humility must prevail. . . . The younger

members of the church must sense his [the young leader's]

fellowship, not his superiority."—SDA

Bible Commentary, vol.

7, p. 309.

"All who would advocate the principles of truth need to

receive the heavenly oil of love. Under all circumstances re-

proof should be spoken in love. Then our words will reform

but not exasperate. Christ by His Holy Spirit will supply the

force and the power. This is His

work."—Christ's Object Les-

sons,

p. 337.

If you have the Spirit of Prophecy books available, read the

following passages concerning reproof:

Testimonies

vol. 3, p. 359: Reproof may be an unpleasant duty

but God blesses those who faithfully perform such duty.

Christ's Object Lessons,

p. 337: Speak in love.

Testimonies, vol.

1, p. 164: Reproof devoid of a spirit of love is

wrong.

Thoughts From the Mount of Blessing,

p. 129: No one can be

reclaimed by an attitude of censure and reproach.

Testimonies,

vol. 2, p. 53: The spirit in which reproof is given

largely determines the outcome.

Testimonies,

vol. 3, p. 93: Pitying tenderness should be shown.

There is no place for severity and harshness.

In your own experience, under what circumstances have

you resented reproof? Would you have accepted the same

counsel if it had been given in a different spirit?

Monday



August 9

THE RELATIONSHIP BETWEEN MEN AND WOMEN IN

THE CHURCH.

In what different ways was Timothy to relate to younger

and older women in the church? 1 Tim. 5:2. What enduring

command was given to Israel regarding treatment of fathers

and mothers? Ex. 20:12.

List ways in which younger persons can show respect,

deference, and assistance to those older in years:

Timothy was to regard the younger women in the church as

sisters. Christian love molded by genuine respect results in

purity of thought, word, and action. By relating to older women

as mothers, and to the younger women as sisters, Timothy

would be preserving the bounds of Christian respectability.

Nothing so detracts from the sacredness and effectiveness of

the gospel ministry as church leaders succumbing to moral

entrapment planned by the enemy of souls. The standard of

relationship and conduct is "with all purity" (1 Tim. 5:2). Paul's

counsel to the Philippians applies to relationships between per-

sons of the opposite gender in the church. (See Phil. 4:8.)

Read the experience of Joseph when he was assailed by

temptation to commit immorality. What was his defense?

Gen. 39:7-12. In what ways was Timothy, as a young minis-

ter, to exemplify the high moral standards of the gospel

ministry? 1 Tim. 4:12 (compare 5:22, last part).

"When one who claims to be teaching the truth is inclined to

be much in the company of young or even married women,

when he familiarly lays his hand upon their person, or is often

found conversing with them in a familiar manner, be afraid of

him; the pure principles of truth are not wrought in his soul.

Such are not workers with Jesus; they are not in Christ, and

Christ is not abiding in them. They need a thorough conversion

before God can accept their

labors."—Evangelism,

p. 680.

Tuesday



August 10

WIDOWS IN THE CHRISTIAN COMMUNITY (1 Tim. 5:4).

In an age when some responsibility for the aged, frail, and

destitute is often taken by state and civic institutions, we need

to remind ourselves of the Christian's role outlined in the New

Testament. We applaud government aid to the disadvantaged,

but we recognize our Christian duty.

Elderly widows form a significant part of many congrega-

tions today. There are obvious reasons for this:

Women tend to live longer than men.

In some areas of the world women comprise the greater

part of church membership.

Because of their sense of community caring, women rally

to support the welfare ministries of the church.

Some cultural environments make it difficult for elderly

women, especially widows, to support themselves.

What permanent plan did the church implement to care

adequately for widows? Acts 6:1-6.

"Since Palestinian Jews were in the majority in the infant

church, the needy among the Hellenists might without any ill

intent have been left unassisted, because of differences in lan-

guage and customs."—SDA

Bible Commentary,

vol. 6, p. 188.

Summarize briefly the scriptural counsel concerning care

for widows:

Ex. 22:22



Deut. 14:29



Isa. 1:17



1 Tim. 5:3



James 1:27



Are the members of your church sensitive to the needs of

widows, singles, and single parents? In cases of need, what

are church members doing to assist them materially? Have

you studied ways of involving them in the work of the church,

while considering their special gifts and limitations?

Wednesday



August 11

CARE OF WIDOWS (1 Tim. 5:4-8).

Who bears primary responsibility to support widows in

the church community? 1 Tim. 5:4, 8.

The care of needy widows devolves, first of all, upon the

widow's family—her children; failing that, upon her other

relatives. This fulfills the scriptural injunction to "honour thy

father and thy mother" (Ex. 20:12; see also Matt. 15:4-6).

Support of aged, destitute family members is evidence of

"piety at home" and of "pure religion" (1 Tim. 5:4; James 1:27).

Failure to support needy members of one's family, where this

is possible, is to separate oneself from the Lord (1 Tim. 5:8).

If the widow has no relatives to care for her, who is to

assist? 1 Tim. 5:3, 5.

The church is to assist "real widows" (verses 3, 5, RSV).

These women are "left all alone" (verse 5, RSV). Night and day

they plead with God for support and protection. They may

have nowhere to turn but to the Lord. The church can help

answer their prayers.

"I saw that it is in the providence of God that widows and

orphans, the blind, the deaf, the lame, and persons afflicted in

a variety of ways, have been placed in close Christian rela-

tionship to His church; it is to prove His people and develop

their true character. Angels of God are watching to see how

we treat these persons who need our sympathy, love, and

disinterested benevolence."—Christian

Service,

pp. 191, 192.

What kind of person does not qualify for assistance? 1 Tim.

5:6.

Some persons exploit the generosity of others. We must give

assistance discriminatingly. An old proverb states that if you

give people a fish, they will still be hungry tomorrow; but if you

teach them to fish, they will have food always. (See

Thoughts

From the Mount of Blessing,

pp. 72, 73.)

The most effective help we can give is to help someone to

be self-supporting. (See

The Ministry of Healing,

pp. 194, 195.)

How would you go about doing that?

Thursday



August 12

WORTHY AND UNWORTHY WIDOWS CONTRASTED

(1 Tim. 5:9-16).

Either by direct statement or implication, the overall passage

(1 Tim. 5:1-24) refers to a number of classes of widows: (1)

widows young or old who are being supported by their rela-

tives; (2) widows young or old who are to be assisted by the

church because they are alone. Either they have no living rela-

tives or their living relatives are unwilling or unable to support

them; (3) widows young or old who do not qualify for the

assistance of the church. These are self-indulgent widows, those

who are gossipers and busybodies, and those who show an

immoderate desire to remarry.

What tests did Paul advocate should be used in determin-

ing which widows were eligible for ongoing support by the

church? 1 Tim. 5:9, 10.

The Greek word translated "taken into the number" (verse 9,

KJV) or "be enrolled" (RSV) means literally "to set down a

name on a list, register, enroll." This clearly indicates that the

church of Ephesus had a list of eligible widows who were

receiving assistance from the church. Their qualifications for

such assistance must be considered in relation to the cultural

setting.

They were to be widows at least 60 years of age, who had

been faithful to their husbands, and who had demonstrated by

the manner in which they had trained their children and served

others that they had a claim on the church's support. This does

not imply that the church would entirely ignore the needs of

other widows who were alone in the world but who were not

yet 60 years of age or who, though over 60, had not lived the

kind of exemplary life stipulated. The widows enrolled were a

special class who qualified for permanent support because it

was clear that they could not support themselves and that they

were sterling characters who would use carefully any material

assistance given them. Moreover, they were the kind of women

who would continue to work for the church.

Younger widows (1 Tim. 5:11-15)

were not to be enrolled for

permanent support, because, in Ephesus, they tended to mani-

fest an inordinate desire for remarriage and also because they

tended to be troublemakers. Paul advised them to remarry. But

he did not suggest that, if alone and unsupported, the church

should ignore their needs.

Friday



August 13

FURTHER STUDY: Paul expressed concern and conviction

regarding the relationship that should exist between the pastor

(Timothy) and the various age groups and social categories

within the church. To enhance your understanding of the stand-

ards of decorum that are appropriate for Christian leaders, read

"The Social Relations" and "In Relation With One Another" in

Gospel Workers,

pp. 129-132, 473-480.

DISCUSSION QUESTIONS:

What provisions have you made for the increasing depen-

dency of the aged in your family?

Is there a destitute, lonely, unsupported widow/ widower

in your church? What is your church doing to care for,

love, and support this person? What do you think you

can do?

In modern societies there are many classes of persons who

have needs apart from widows. Identify these classes and

discuss how the church can assist them.

What differences do you detect between the social prob-

lems Paul was addressing in the Ephesian church and

those current in your setting? What timeless principles

emerge from the counsel in 1 Timothy 5:1-16 that guide us

in meeting the needs of the widowed, homeless, unsup-

ported people?

SUMMARY: 1 Timothy 5 provided the church and the church

leadership with guidelines for interpersonal relationships. Such

relationships are to be above reproach, free from moral impu-

rity and the subtleties of Satan.

It is evident that widows comprised a considerable propor-

tion of the church's membership. To assist the church in identi-

fying those who were genuinely in need of church support and

to distinguish them from those who should look to their own

relatives for sustenance, Paul communicated the criteria to be

followed. While times may have changed, there are basic prin-

ciples that continue to be relevant.

Lesson 8



August 15-21

Attitudes Toward

Church Leaders

Sabbath

Afternoon

READ FOR THIS WEEK'S STUDY: 1 Tim. 5:17-25.

MEMORY TEXT: "Let the elders who rule well be con-

sidered worthy of double honor, especially those who

labor in preaching and teaching" (1 Timothy 5:17, RSV).

KEY THOUGHT: Faithful ministers deserve spiritual and

material support; unfaithful ministers should be treated with

fairness and Christian charity.

SUPPORT THE PASTOR. "The pastor teaches, though he

must solicit his own classes. He heals, though without pills or

knife. He is sometimes a lawyer, often a social worker, some-

thing of an editor, a bit of a philosopher and entertainer; a

salesman, a decorative piece for public functions, and he is

supposed to be a scholar. He visits the sick, marries people,

buries the dead, labors to console those who sorrow, and to

admonish those who sin, and tries to stay sweet when chided

for not doing his duty.

"He plans programs, appoints committees when he can get

them; spends considerable time in keeping people out of each

other's hair; between times he prepares a sermon and preaches

it . . . to those who don't happen to have any other engagement.

Then on Monday he smiles when some jovial chap roars, 'What

a job—a day a week!' "—Selected.

Though slightly exaggerated, this statement emphasizes the

important fact that most church members have no conception

of the pressures under which their pastors work. In this week's

lesson, Paul counsels us as to how our pastors should be treated.

Sunday



August 15

RESPECT AND HONOR FAITHFUL ELDERS (1 Tim. 5:17,

18).

How is the ministry of faithful spiritual leaders to be es-

teemed? 1 Tim. 5:17; 1 Thess. 5:12, 13.

The spiritual leader who rules well does not exercise dicta-

torial "lordship" (Luke 22:25, 26). The Greek verb translated

"to rule" in 1 Timothy 5:17 means "to manage," "to conduct."

Elders who lead well, devoting themselves to the preaching

and teaching of "the word and doctrine," are worthy of "double

honour." This does not mean that their salaries should be

doubled. It means that special respect should be given them

because of their faithfulness in proclaiming the gospel.

Of what value is the teaching of the doctrines of God's

Word? 1 Tim. 4:13; 2 Tim. 3:14-17; Acts 8:35-39.

The

word

doctrine

means "teaching." All the teachings of

the Bible are profitable for spiritual growth (2 Tim. 3:16). The

spiritual leader whose focus is on Christ and the teachings

of His Word is worthy of honor (1 Tim. 5:17). But he cannot

teach adequately if he omits doctrine.

What scriptural principle did Paul cite in appealing that

faithful elders should be remunerated from the gospel har-

vest? 1 Tim. 5:18; 1 Cor. 9:7-14 (compare Num. 18:21).

The greatest reward of spiritual leaders is the love in the

hearts of their people for Christ and for them. Note that in

both 1 Timothy 5:18 and 1 Corinthians 9:9 Paul cites

Deuteronomy 25:4 as an illustration of his point. In the Epistle

to Timothy the application is primarily to the honor given

elders. In the letter to the Corinthians the allusion is to tithe,

the financial support of the ministry. Pastors cannot survive

on honor alone; they and their families must eat! Only as

believers return a faithful tithe can the gospel be proclaimed.

What principles are basic to the faithful returning of

tithe? Is the manner in which you return your tithe a true

application of those principles?

Monday



August 16

HOW TO DEAL WITH AN ERRING ELDER (1 Tim. 5:19-

21).

What precaution was Timothy to exercise when complaints

were made about an elder? 1 Tim. 5:19. How did Paul's

admonition reflect Jesus' counsel? Matt. 18:15-17.

It is possible for a spiritual leader to be accused by those

whose motives are not pure. Some church members who have

been rebuked for sin may seek to get even by maligning a

pastor or local elder. Others may enjoy the ego status it gives

them to pin an indiscretion on a spiritual leader and make it

stick. Only the proven evidence of "two or three witnesses" is

acceptable. (Compare Deut. 19:15.)

How were public and open sins to be dealt with? What

value to the church can this method have? 1 Tim. 5:20.

In context, the counsel applies to the sins of elders. But it may

apply also to the public sins of church members. Discipline of

church members is dealt with in a number of places in the New

Testament. (See Matt. 18:15-18; 2 Thess. 3:6-15; 2 Tim. 2:24-26.)

Too often rumors, lies, and destructive gossip culminate in

accusation, hasty judgment, and wounded hearts. Reputa-

tions are easily ruined. They are much more difficult to mend

and to restore. The unbridled, unsanctified tongue can ignite

a fire with a destructive force that can have appalling conse-

quences (James 3:5, 6).

What standard of consistency was Timothy to employ in

disciplining church leaders? 1 Tim. 5:21.

The manner in which Timothy dealt with sin among the

leaders of the church was visible to the Godhead and to

angels. No partiality is to be shown in dealing with sin in the

church. How human it is to allow a personal friendship or a

negative relationship to influence wrongly the way in which

sin must be investigated and handled!

Let us take to heart the scriptural admonition in Ephesians

4:31, 32. Consider the manner in which Jesus dealt with Peter

(see Mark 14:66-72; John 21:15-19).

Tuesday



August 17

CAUTION REGARDING THE ORDINATION OF ELDERS

(1 Tim. 5:22).

What solemn counsel did Paul give to Timothy to ensure

the appropriate choice of church elders? 1 Tim. 5:22.

"The qualifications of the men who are being considered

must be fully examined before they can be nominated for

office. This is in harmony with what the apostle has been

saying in 1 Tim. 3:2, 7, 10. Ordination without preceding

thorough investigation would render Timothy co-responsible

for the wrongs which such elders might subsequently corn-

mit."—William Hendriksen,

I-II Timothy and Titus

(Grand

Rapids, Mich.: Baker 1957), p. 185.

The

Church Manual

(1990, pp. 55, 56) contains valuable

counsel regarding the choice and appointment of church offi-

cers. It warns that: (1) persons should not be hurried into

office; (2) those opposed to unity should not be considered for

office; (3) those who refuse to cooperate with others are not

safe candidates for church office.

"In many places we meet men who have been hurried into

responsible positions as elders of the church when they are

not qualified for such a position. They have not proper gov-

ernment over themselves. Their influence is not good. The

church is in trouble continually in consequence of the defec-

tive character of the leader. Hands have been laid too sud-

denly upon these

men."—Testimonies,

vol. 4, pp. 406, 407.

Review the criteria for selecting individuals for church

leadership. 1 Tim. 3:1-7; Titus 1:5-9.

Should Timothy refuse to acknowledge the sins of his

elders, what effect would this have upon himself? 1 Tim. 5:22.

By refusing to deal with sin in the church, Timothy would

be regarded as a participant. Condoning by silence the wrong-

doing of the elders, Timothy would share in their guilt. He

would "participate in another man's sins" (verse 22, RSV) in

the sense that he would be counted an accomplice. Timothy

was to follow divine counsel concerning church leaders.

Why do you think that the church is often reluctant to

discipline members who are doing wrong?

Wednesday



August 18

ADVICE TO TIMOTHY FOR HIS HEALTH (1 Tim. 5:23).

What counsel did Paul prescribe for Timothy's digestive

and other physical infirmities? 1 Tim. 5:23. (Review Lesson 5,

Tuesday's section.)

"Amidst the affairs of the Church and the problems of

administration, Paul finds time to slip in a little bit of loving

advice to Timothy about his health. . . .

"Here we have a great truth which the Christian forgets at

his peril, that we dare not neglect the body, for often spiritual

dullness and aridity come from the simple fact that the body

is tired and neglected. . . . We cannot do Christ's work well

unless we are physically fit to do it."—William Barclay,

The

Letters to Timothy, Titus and Philemon,

p. 119.

Is Paul giving license for church leaders (and to all Chris-

tians) to make use of alcoholic beverages?

If Paul had been

advocating the use of fermented wine, he would have been

giving counsel inconsistent with the rest of Scripture, which

warns against intoxicating drink. Physicians often prescribe

medicines that have side effects, but their benefits outweigh

their dangerous effects.

"Christ Himself had forbidden the use of fermented drink,

saying: 'Do not drink wine nor strong drink, thou, nor thy

sons with thee, when ye go into the tabernacle of the congre-

gation, lest ye die; it shall be a statute forever throughout

your generations; and that ye may put difference between

holy and unholy, and between unclean and clean'[Lev. 10:9,

10]. . . .

"Fermented liquor confuses the senses and perverts the

powers of the being. God is dishonored when men have not

sufficient respect for themselves to practise strict temperance.

Fermented wine is not a natural production. The Lord never

made it, and with its production He has nothing to do. Paul

advised Timothy to take a little wine for his stomach's sake

and oft infirmities, but he meant the unfermented juice of the

grape. He did not advise Timothy to take what the Lord had

prohibited. . . .

"Some who claim to be Christians feel at liberty to use

intoxicating drink, and in this particular they claim to be in

harmony with Christ. But Christ did not set the example they

claim to imitate."—Ellen G. White in

The Signs of the Times,

Sept. 6, 1899.

Thursday



August 19

THE LEADER'S MINISTRY AND ETERNAL CONSE-

QUENCES (1 Tim. 5:24, 25).

How would you interpret verses 24 and 25 of 1 Timothy 5

in relation to each other?

Randolph

Yeager translates verse 24: "The sins of some

men that go ahead of them in judgment are obvious, but in

other cases they follow them." He proceeds to interpret the

passage: "The point here is that God sees sin with total and

therefore inerrant perception while men view it only superfi-

cially and partially. Society is aware that some men are sin-

ners, and because they are so open and flagrant, everyone

knows ahead of time that the sinner is facing a judgment.

Other men, just as sinful as the first group, are nevertheless so

artful that only God sees their depravity, but the judgment is

as inevitable in the second case as in the first. The fact that

some sinners are able to hide their sins from society does not

mean that they are able to hide them from the Judge of all the

earth (John 5:22).

"It is here that we see the connection between verse 24 and

the following verse. Just as hidden present sins are certain to

be revealed as such at the judgment, so (verse 25) present

hidden good works are certain to be revealed as such at the

judgment seat of Christ. Thus it is as idle for sinners to seek to

hide their sins from society as it is unnecessary for Christians

to advertize and display their good works. The Pharisees

made a great display of their righteousness. . . . Conversely

Christians who have not bothered to hire a public relations

agent, need not fear that their efforts for Christ will be forever

unnoticed and [un]rewarded (Heb. 6:10, 11)."—The

Renais-

sance New Testament,

vol. 15, p. 443.

1 Timothy 5:24 may refer to the pre-advent judgment, in

which the book of life is edited. (See Dan. 7:9-14; 12:1; Rev.

3:5.)

Ellen White wrote: "If your name is registered in the

Lamb's book of life, then all will be well with you. Be ready

and anxious to confess your faults and forsake them, that

your mistakes and sins may go beforehand to judgment and

be blotted

out."—Testimonies,

vol. 5, p. 331.

Are you struggling with secret sin? Remind yourself of

the means God makes available for you to obtain forgive-

ness and to be victorious. Are you utilizing these means?

Friday



August 20

FURTHER STUDY:

Study the relationship between pastor

and people and Paul's attitude to ministry as explained in

1 Corinthians 9:3-27. Read "Individual Responsibility and

Christian Unity,"

Testimonies to Ministers,

pp. 485-505.

DISCUSSION QUESTIONS:

In what ways do your words and actions show support of

the church's leadership?

When you hear criticisms of church leadership, do you go

directly to the leader and talk the problem over with him

or her? Do you believe the criticism and pass it on to

someone else? If you are not able to contact the leader in

person, what is your responsibility?

SUMMARY:

Choosing elders to care for the church was

Timothy's solemn responsibility. Church leaders are to be sup-

ported by the church that benefits from their service. Appoint-

ment to leadership office in the church is to be within scriptural

guidelines. Charges against spiritual leaders are never to be

accepted on mere hearsay. As the ultimate Judge, our Lord will

punish sin and reward faithful service.

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Lesson 9



August 22-28

Ministry to Servants

and False Teachers

Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: 1 Tim. 6:1-21.

MEMORY TEXT: "Fight the good fight of faith, lay hold on

eternal life, whereunto thou art also called, and hast pro-

fessed a good profession before many witnesses" (1 Timo-

thy 6:12).

KEY THOUGHT:

The world has changed in many ways

since Paul's day but human nature has not, so the challenges

involved in human relationships remain the same. Our atti-

tudes and responses are just as crucial to our spirituality as

were those of early Christians.

ONLY GOD'S WAY OF CHANGING THE WORLD IS

EFFECTIVE.

The final chapter of 1 Timothy contains principles

that guide in sensitive human relationships. Slavery was com-

mon in the first century of the Christian era. How would Chris-

tianity modify master-servant relationships? How was the church

to relate to false teachers? What effect does Christianity have

upon the human preoccupation with material wealth? What

should the Christian minister do to counteract the influence of

worldly custom and culture?

"The reform must come through the slow penetration of the

Spirit of Christ into the human situation. Things have to happen

in God's time, not in ours."—William Barclay,

The Letters to

Timothy, Titus and Philemon,

p. 122.

Sunday



August 22

THE DUTY OF CHRISTIAN SLAVES (1 Tim. 6:1, 2).

What principle was to motivate slaves to show respect to

their masters? 1 Tim. 6:1, 2.

It has been estimated that there were 60 million slaves in

the Roman Empire in Paul's day. Christianity found many

converts among this deprived segment of humanity. Any wide-

spread discontent among the slaves posed a dire threat to

their privileged masters. Christianity could well have been

viewed suspiciously because it taught human equality. But it

was also a religion of nonviolence; it did not call for the

overthrow of political and social systems. It made of unequal

men a brotherhood in which all stood at the same height in

front of the cross.

Christian slaves were to serve faithfully and loyally. Chris-

tians were not to be social activists, attempting to force the

abolition of slavery. They were to act as Christ would act in

the social setting in which they found themselves. (See 1 Cor.

7:20-24.)

Wherever slavery exists, Paul's counsel is applicable. It

also applies to Christian employees. They are to work in the

spirit of Christ, performing their duties faithfully and

uncomplainingly "so that the name of God and the teaching

may not be defamed" (1 Tim. 6:1, RSV).

How should Christians react to unjust exploitation? Matt.

5:38-45 (compare Eph. 6:5-9; Col. 3:22-25).

Although Christ does not accept man-made inequality (Gal.

3:28), if the church had encouraged slaves to revolt against

their masters, there might have been civil war and anarchy.

Christianity would have been seriously discredited. "It was

not the apostle's work to overturn arbitrarily or suddenly the

established order of society. To attempt this would be to

prevent the success of the gospel.

But

he taught principles

which struck at the very foundation of slavery, and which, if

carried into effect, would surely undermine the whole sys-

tem."—The

Acts of the Apostles,

pp. 459, 460.

As an employee, do you sometimes feel that you are be-

ing forced to unpleasant labor simply because of economic

necessity? How can you put the Bible counsel into effect?

Monday



August 23

FALSE TEACHERS AND THEIR IDENTIFYING MARKS

(1 Tim. 6:3-5).

False teachers threaten the church. Because of their refusal

to accept sound doctrine, destructive elements plague the

Christian community. (See 2 Tim. 4:3, 4.)

1 Timothy 6:3 suggests that there were some in Ephesus

whose teaching was diametrically opposed to the counsel

Paul had been inspired to give. They were advocating wrong

attitudes of Christian slaves toward their masters, and were

not following divine counsel in other respects.

Whose words did Paul say were to be used as the standard

for Christian attitudes and lifestyle? 1 Tim. 6:3 (compare Gal.

1:7-12; Phil. 2:2-5).

Paul speaks of "the words of our Lord Jesus Christ" (1 Tim.

6:3). It is not known how widely circulated the gospel was in

written form in Paul's day. Certainly the apostles, aided by

the Holy Spirit (John 14:26), preserved the oral tradition as

they passed on to their churches the words that Jesus had

spoken during His earthly ministry.

The doctrine taught by the Lord Jesus contrasted sharply

with that of Jewish teachers of the law. In the Sermon on the

Mount, Jesus had revealed that motives are more important

than overt acts. Only as the spirit of God's law is cherished by

complete reliance upon Christ can behavior conform to His

righteous standard. (See Rom. 8:3, 4.)

Review Matthew 5-7 and note some of the areas of life that

Jesus' instruction covered.

How can false teachers be recognized? 1 Tim. 6:4, 5.

(1) They are conceited; (2) they lack real knowledge; (3)

they thrive on difficult questions and argumentation, which

result in strife, condemnation, and insinuation; (4) their argu-

ments are devoid of truth and give evidence of their source—

corrupt minds; (5) by subtle methods they attract means to

themselves. By contrast the true servant of Christ is willing to

spend and be spent in His service.

In what manner do you think the church should relate to

false teachers among us today?

Tuesday



August 24

THE CHRISTIAN AND RICHES (1 Tim. 6:6-11).

What two elements go together to constitute real gain?

1 Tim. 6:6-8; Phil. 4:11.

Contentment finds its source, not in material means, but in

godliness of heart resulting from fellowship with Christ.

"Paul here defines the most priceless possession man can

own. Men and women have searched the world for peace of

mind and an untroubled heart. Billions of dollars are being

spent annually as man endeavors to find contentment in amuse-

ment, travel, liquor, and the satisfaction of physical passion.

Yet, the object of their quest eludes them because man must

still live with his conscience and face the question of his

eternal destiny. However, the gift of God is not only eternal

life; it also brings an untroubled mind, one that has learned to

trust a loving God amid all the uncertainties of life."—SDA

Bible Commentary, vol. 7,

p. 317.

To what dangers are the rich and the would-be-rich ex-

posed? 1 Tim. 6:9, 10 (compare Deut. 8:13, 14; Mark 4:19;

Matt. 19:23-26).

The RSV translates 1 Timothy 6:9: "But those who desire to

be rich fall into temptation." It is not so much the possession

of wealth that is potentially dangerous, but the obsession with

its accumulation and the employment of it for one's own

ends.

Paul's inspired counsel was directed to the church in

Ephesus, but in a very real sense to Timothy.

"Thus the apostle emphasized the minister's need of unre-

served consecration to the Master's service. The minister who

is wholly consecrated to God refuses to engage in business

that would hinder him from giving himself fully to his sacred

calling. He is not striving for earthly honor or riches; his one

purpose is to tell others of the Saviour, who gave Himself to

bring to human beings the riches of eternal life."—The

Acts of

the Apostles,

p. 366.

Instead of riches, what six spiritual values was Timothy

to seek? 1 Tim. 6:11. What influence has the desire for

material things had on your spiritual life? How do you go

about seeking the six attributes Paul recommended?

Wednesday



August 25

THE GOOD FIGHT OF FAITH (1 Tim. 6:12).

What is meant by "the good fight of faith"? 1 Tim. 6:12;

Eph. 6:10-18.

As Timothy was challenged to engage in spiritual conquests,

he was reminded of the way in which God had already led him.

Paul was well aware that a number of the Lord's servants had

succumbed to the allurements of the world—to riches, honor,

and sensual pleasure. (See 2 Tim. 4:10.)

The Christian fights the good fight of faith by exercising

trust in Christ. The result is consistent Christian life and effec-

tive presentation of truth.

"Oh, for a living, active faith! We need it; we must have it, or

we shall faint and fail in the day of trial. The darkness that will

then rest upon our path must not discourage us or drive us to

despair. It is the veil with which God covers His glory when He

comes to impart rich blessings. We should know this by our

past experience. In that day when God has a controversy with

His people this experience will be a source of comfort and

hope."—Counsels

for the Church,

p. 334.

Note the various components of the Christian's armor (Eph.

6:13-17). Alongside each of the following, list the spiritual

armor:

Loins



Chest (breastplate)



Feet



Shield



Head (helmet)



Sword



Of the six items of armor that Paul mentions, five are protec-

tive against the darts of the enemy. The sword completes the

soldier's equipment and is the one weapon used both defen-

sively and offensively. Without a thorough knowledge of God's

Word, Christians are powerless before the enemy of souls. With-

out it they are not equipped to reach out effectively to men and

women held captive.

In what ways may my church present Christian truth it

an age dominated by materialism, selfishness, and persona]

ambition? How may I cooperate?

Thursday



August 26

A CHARGE TO TIMOTHY (1 Tim. 6:13-16).

The closing portion of this letter to Timothy abounds with

wise, fatherly counsel. It is more than good advice; it takes the

form of a charge or command. Paul gives two specific com-

mands: (1) Timothy is to live an exemplary life. (2) The rich

are to be generous to those less fortunate, "thus laying up for

themselves a good foundation for the future" (1 Tim. 6:19,

RSV).

What does constant awareness of God's presence do for

the Christian? 1 Tim. 6:13.

Timothy was to remember that he lived in the presence of

God. He was to " 'fight the good fight of faith' (see v. 12)

before his witnessing Lord and before the many 'witnesses'

(v. 12) who will judge the merits of Christianity by his deport-

ment."—SDA

Bible Commentary, vol. 7,

pp. 319, 320.

For how long was Timothy to keep this charge, and how

carefully was it to be kept? 1 Tim. 6:14.

Some believe that this "commandment" referred to Timothy's

baptismal vow. Others hold that Paul was referring to the

counsels in this Epistle. The

SDA Bible Commentary

aptly

states, "In the final analysis, the Christian witness to the

supreme merits of God's way of life constitutes Paul's chal-

lenge."—Vol. 7, p. 320.

What transcendent divine attributes of Christ did Paul

call Timothy to be aware of as he lived an exemplary life in

anticipation of His coming? 1 Tim. 6:15, 16.

Although sin has rendered it impossible for sinful man to

behold God, the Gospel brings to every believer the assurance

that through Christ the pure in heart will, some day, see God

and live. (See Matt. 5:8; 1 John 3:2.)

How could 1 Timothy 6:16 help in a Bible study on the

subject of man's condition in death? What great change is

promised the redeemed and when will it happen? 1 Cor.

15:51-54.

Friday



August 27

FURTHER STUDY: What commands was Timothy to give to

those rich in this world's goods? 1 Tim. 6:17-19 (compare verses

5-10). What final warning was given to Timothy, and for what

reason? 1 Tim. 6:20, 21.

DISCUSSION QUESTIONS:

What issues, if any, in your church are detracting from the

members' active proclamation of the gospel of salvation?

What can be done to re-establish priorities?

Had this Epistle been written to you, what would have

been directly applicable? What else might Paul have

brought to your attention?

SUMMARY: In closing his first letter to Timothy, Paul contin-

ued with the practical, timely counsel so typical of his writings.

Since many early Christians were slaves, it was important that,

despite their difficult social position, their conduct should tes-

tify to the power of Christ. Paul also gave instruction to the rich

in the church, false teachers, and finally Timothy, who was to

testify to the purity and excellence of the gospel.

Your Thirteenth Sabbath Offering will help the South Pacific

Division to win more members like this!

Remember them on September 25!

Lesson 10



August 29-September 4

The Organization

of the Church

Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: Titus 1.

MEMORY TEXT: "Since an overseer is entrusted with God's

work, he must be blameless" (Titus 1:7, NIV).

KEY THOUGHT: True spiritual leaders of the church are

faithful to Christ and committed to Bible truth. False leaders

are self-serving and committed to error.

INTRODUCTION TO TITUS. A converted pagan, Titus

accompanied Paul from Antioch to the Jerusalem council

about A.D. 49 (Gal. 2:1-3). On Paul's third missionary journey,

Titus was sent from Ephesus to Corinth as Paul's represen-

tative (2 Cor. 8:16, 17; 12:17, 18). Later he met Paul in

Macedonia and traveled ahead of him to Corinth, carrying the

Second Epistle to the Corinthian church (2 Cor. 2:13; 7:6, 13;

8:6, 23). After Paul's first imprisonment in Rome, he left Titus

in Crete (Titus 1:5) and journeyed to Ephesus and Macedonia

(1 Tim. 1:3). From Macedonia Paul wrote the first letter to

Timothy, who was in Ephesus, and the letter to Titus, who

was in Crete. Paul urged Titus to meet him at Nicopolis in

Achaia on the Adriatic coast (Titus 3:12). Titus was with Paul

in Rome during his second imprisonment. From there Paul

sent him to Dalmatia (2 Tim. 4:10), on the eastern shore of the

Adriatic Sea, north of Greece, part of present-day Yugoslavia.

Sunday



August 29

PAUL'S AUTHORITY (Titus 1:1).

Cretans who were present in Jerusalem at Pentecost (Acts

2:11) may have introduced the gospel to the island. Possibly

also Paul took the gospel to Crete during his last missionary

journey. (See

SDA Bible Commentary,

vol. 6, p. 107.)

By what familiar terms does Paul introduce himself in

his letter to Titus? Titus 1:1.

The analogy of slavery illustrates Jesus' complete surren-

der and dedication to His mission. (See Phil. 2:7, 8.) The

fundamental concept of Christian ministry is willing servanthood

and servitude. (See Matt. 20:25-28.) But it is well to remem-

ber: (1) The gospel is not exploitive. (2) The gospel does

not crush one's individuality; it enhances it. (3) One's

commitment and servitude must be voluntary, stemming

from a deep sense of appreciation and indebtedness for the

freedom that is beyond our human ability to obtain. (See

Rom. 6:23.)

"Before honor is humility. To fill a high place before men,

Heaven chooses the worker who, like John the Baptist, takes

a lowly place before God. The most childlike disciple is the

most efficient in labor for God. The heavenly intelligences

can cooperate with him who is seeking, not to exalt self,

but to save

souls."—Christian

Service,

p. 247.

Of what significance is Paul's claim to be an apostle of

Jesus Christ? Titus 1:1; Gal. 1:1.

"The authority of Jesus Christ, who personally commis-

sioned Paul to the apostolate (see on Col. 1:11, 12), is the

supreme authority of the eternal God. Paul's embassage is

from the Most High; his credentials were presented to him

on the Damascus road (Acts 9:15; 22:14, 15; 26:16, 17; Col.

1:1)."—SDA

Bible Commentary, vol.

7, p. 358. Paul's divine

credentials provide undisputed legitimacy to Titus' commis-

sion and authority as the gospel's ambassador on the island

of Crete.

What would you tell your neighbor to get him excited

about being a slave to Christ rather than a slave to sin?

Monday



August 30

THE AIM OF PAUL'S MINISTRY (Titus 1:1-3).

For what major purpose was Paul a servant and apostle of

Jesus Christ? Titus 1:1.

Randolph

Yeager translates the verse: "Paul, God's serv-

ant and apostle of Jesus Christ to promote the faith of God's

elect and increase the understanding of the truth that com-

ports with godliness."—The

Renaissance New Testament.

The

all-consuming passion of Paul's life was winning souls to

Christ and nurturing their spiritual life. He knew that the

ultimate eternal existence of those who responded to the gos-

pel depended on their enduring to the end. (See Matt. 24:13.)

Paul strove "to further the faith of God's elect and their knowl-

edge of the truth" (Titus 1:1, RSV).

"The elect"

are those whom God foresaw would exercise

faith in Jesus Christ as Saviour and Lord. (See Rom. 8:29, 30;

1 Peter 1:2.)

"Knowledge of the truth which accords with godliness"

(Titus 1:1, RSV)

is not mere intellectual knowledge. It is

experiential knowledge—the experience of godliness by faith

in Jesus Christ. (Compare Rom. 10:8-10.)

How far-reaching and certain is the Christian hope that

Paul emphasized? Titus 1:2, 3 (compare 2 Tim. 1:9).

The hope of eternal life for every believer is founded on the

promise of God. This promise was made in the eternal ages

prior to Creation as God foresaw mankind's fall into sin and

humanity's reception of God's grace. (See Rom. 5:17.)

Eternal life begins now for those who believe in Jesus and

receive His Spirit into their hearts. (See John 3:36; 1 John

5:11-14.) "Those who see Christ in His true character, and

receive Him into the heart, have everlasting life. It is through

the Spirit that Christ dwells in us; and the Spirit of God,

received into the heart by faith, is the beginning of the life

eternal."—The

Desire of Ages,

p. 388.

Both the Father and Christ are referred to as Saviour from

whom come grace and peace (Titus 1:3, 4). "God Himself

was crucified with Christ; for Christ was one with the Fa-

ther."—Ellen G. White Comments,

SDA Bible Commentary,

vol. 5, p. 1108.

Tuesday



August 31

WHY PAUL LEFT TITUS IN CRETE (Titus 1:5).

For what reason had Paul left Titus in Crete? Titus 1:5.

"The job of an assistant left by Paul in such circumstances

would be specially trying and difficult. There would be, for

one thing, an almost inevitable drop in the spiritual tempera-

ture, when the personality of Paul was withdrawn. But the

teacher or helper was expected to stay and get on with the

work: he would try not merely to build up the faith of those

recently converted; he would also seek to work outwards,

evangelising neighbouring villages or towns."—A. E. Gould,

Little-Known Little Books of the Bible

(London: Independent

Press, Ltd., 1961), p. 135.

Evidently at the time of Paul's departure from Crete there

had not been opportunity to organize the Christian commu-

nity scattered "in every city" (verse 5).

For what three specific purposes did Paul ask Titus to

remain on Crete?

Titus 1:3



Titus 1:5



Titus 1:10,11



How extensive was the spread of the gospel in Crete? Titus

1:5.

A. E. Gould notes: "Within a few weeks or months of being

converted and baptized into the Christian faith, the new con-

vert would find himself witnessing to the name and power of

Christ to people who were exactly as he had been so short a

time before. It sounds a frightening kind of strategy to us,

perhaps, but psychologically, it is surely as sound as a bell. It

is the person who is encouraged to put his newfound faith

into words and actions at once, whose faith is strengthened

and built up by that very

process."—Little-Known

Little Books

of the Bible,

pp. 135, 136.

What could you—and will you—do this week to assist a

new believer in sharing his or her faith with someone?

Wednesday



September 1

HOW LEADERS SHOULD BE QUALIFIED (Titus 1:6-9).

The instruction given to Titus for the choice and appoint-

ment of leaders in the church was very similar to that which

Timothy was to follow in Ephesus. (See 1 Timothy 3.) Note

the contrasting characteristics—positive qualities that were to

be sought in a church leader, and negative characteristics that

were to be avoided.

List the positive character qualities that are to be possessed

by an elder or bishop. Titus 1:6-9.

Why do you think the character qualities related to the

elder's home and family life are important in an individual

who holds office in the church?

"There should exist in the minister's family a unity that

will preach an effectual sermon on practical godliness. As the

minister and his wife faithfully do their duty in the home,

restraining, correcting, advising, counseling, guiding, they are

becoming better fitted to labor in the church, and are multi-

plying agencies for the accomplishment of God's work out-

side the home. The members of the family become members

of the family above, and are a power for good, exerting a far-

reaching influence."—Gospel

Workers,

pp. 204, 205.

List three ways in which church leaders and members

can help to ensure that their children are a positive influ-

ence in the church community.

Itemize characteristics an elder should not have. Titus

1:7. What effect might such character weaknesses have upon

a church leader's ministry?

Thursday



September 2

FALSE TEACHERS SHOULD BE SILENCED (Titus 1:9-16).

What two purposes are served by church leaders who are

effective teachers of God's Word? Titus 1:9.

The best way to refute error is to present truth in a positive,

convincing manner. Attacks on false teachers can result in

controversy and division. H. M. S. Richards, Sr., once ad-

vised: "When you go before the people, don't tell them it's

not

this;

tell them it

is this!"

How effectively were these false teachers to be dealt with?

Titus 1:10-13.

Notice how they: (1) subverted, or overthrew, the faith of

whole households; (2) were unruly, or rebellious; (3) were vain

talkers; (4) were deceivers; (5) taught from questionable mo-

tives, "for filthy lucre's sake" (verse 11); (6) were spiritually

defiled (verse 15; compare 1 Timothy 4:2).

In contrast to these false teachers, Christians "must be first-

class advertisements for the faith they profess: they must com-

mend the gospel not only with their lips, but in their daily lives.

Their Christianity must be 'action, not diction.' "—A. E. Gould,

Little-Known Little Books of the Bible,

p. 137.

What was the issue that gave rise to Paul's statements

recorded in Titus 1:14-16?

The "gainsayers," or false teachers who opposed sound

doctrine, seemed to dog the footsteps of the apostles in every

place where the gospel was preached and accepted. These

opposers of truth cherished and propagated a mixture of

Jewish legalism, mysticism, and man-made teachings.

The "circumcision party" (verse 10, RSV) were legalistic

Jewish Christians who were propagating "Jewish myths" (verse

14, RSV). Evidently Jewish and Greek ideas were being com-

bined to direct believers away from the simple gospel of

salvation. (Compare 1 Tim. 1:3-7.)

What methods can the Christian church

not

use in silenc•

ing those who teach error?

Friday



September 3

FURTHER STUDY: Study in some reliable historical source

about the island of Crete—its early history, its peoples, its

customs and religion. This will give meaning to Paul's bold

assertion in Titus 1:12, 13 that the early Cretans were liars, evil,

and lazy. (A Bible dictionary or a history of Greece could be

helpful.)

Read the Scripture passage for this week again before com-

ing to the discussion questions below.

DISCUSSION QUESTIONS:

Compare the counsel to Titus with that to Timothy on the

subjects raised in this week's lesson.

Paul speaks of "sound doctrine" (Titus 1:9). Why is doc-

trine effective in winning and nurturing souls? What use

of Bible doctrine can render it ineffective?

If you had been one of the Cretans who were popularly

referred to as "liars, evil beasts, lazy gluttons," how would

you have reacted?

Review briefly the history of the "circumcision party'

mentioned in Titus 1:10. Can you identify parties like that

in the church today? How would you put into practice

Paul's counsel that they "must be silenced" (verse 11

RSV)?

What is the practical use of Titus 1:2 in presenting the

gospel to others?

SUMMARY: Paul left Titus on the island of Crete to complete

his own unfinished task by the appointment of elders. Their

personal lifestyle and witness was to be effective not only for

the truth, but in silencing the disruptive and deceptive teach-

ings of opponents of the gospel. The word of truth was to be the

most effective means of counteracting error.

Lesson 11



September 5-11

Guidelines

to Christian Character

Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: Titus 2:1-10.

MEMORY TEXT: "Show yourself in all respects a model of

good deeds, and in your teaching show integrity, gravity,

and sound speech that cannot be censured" (Titus 2:7, 8,

RSV).

KEY THOUGHT: Christian character stems from fellowship

with Christ that manifests itself in loving, loyal attitudes and

deeds.

CHRISTIAN BEHAVIOR is very much a part of sound

doctrine (Titus 2:1). Attitudes and behavior that God can

accept are inseparably linked with holiness. We are not holy

by nature; holiness (sanctification) is Christ's gift to us by the

Holy Spirit (1 Peter 1:1, 2; 2 Thess. 2:13). Holiness is evi-

denced through Christlike living.

The book of Hebrews speaks of "holiness, without which

no man shall see the Lord" (Heb. 12:14). Holiness is righteous-

ness. (See

Thoughts From the Mount of Blessing,

p. 18.) Right-

eousness (holiness), as Jesus defined it in the Sermon on the

Mount (Matthew 5), is a pure attitude of mind that manifests

itself in outward acts acceptable to God. Paul taught that

Christ died, "that the righteousness of the law might be ful-

filled in us" (Rom. 8:3, 4). Christ within is righteousness or

holiness within. The result is holy thoughts, words, and acts

directed by the Holy Spirit.

Sunday



September 5

CHRISTIAN CHARACTER: SENIOR MEN (Titus 2:2).

What character qualities were to typify the Christian

lifestyle of older men in the church? Titus 2:2.

Sober or temperate:

As pointed out in Lesson 5, the Greek

word

nephalios

means "without wine, temperate." Aged men

in Crete who had come to know Christ needed to forsake the

habits developed in their pre-Christian days. Indulgence in

the use of alcohol was thoroughly inconsistent with their new

life in Christ. The Bible commands total abstinence from alco-

hol.

Grave:

The Greek word means "worthy of respect or honor,

noble, dignified, serious." Aged men were to be worthy of the

respect that their seniority demanded. Dignity does not rule

out happy, joyful living. Rather, it facilitates real joy; it en-

ables its possessor to experience profoundly positive interper-

sonal relationships.

Temperate:

From the Greek meaning "prudent, thoughtful,

self-controlled." Compare this with 2 Timothy 1:7, where Paul

states that Christians have divinely bestowed mental and emo-

tional powers enabling them to cope with life's emergencies

and pressures.

In what three areas were elderly Christian men to be

"sound" or "healthy"? Titus 2:2 (last part).

"Soundness

in faith

means that

the older men

go on exer-

cising their faith, go on believing and trusting, in both the

normal life of the church (cf. 1 Tim. 2:2) and in its strenuous

endeavors and emergencies."—Ronald A. Ward,

1 and 2 Timo-

thy and Titus

(Waco, Tex.: Word Books, 1974), p. 251.

Soundness in

charity

or love is a vital need of the elderly

who, as a result of advancing years and declining physical

well-being, sometimes tend to be more faultfinding.

Patience:

The Greek word means "endurance, fortitude,

steadfastness, perseverance." This is one of the key character-

istics of God's people in the end-time. (See Rev. 14:12.) A

lifetime of patient endurance begets sterling character and a

spirit of hope. (See Rom. 5:3, 4.)

How should church members respond to an older man

who does not have the characteristics Paul commands?

Monday



September 6

CHRISTIAN CHARACTER: SENIOR WOMEN (Titus 2:3-5).

In what Christian virtues are older women admonished to

be strong? Titus 2:3, 4.

Women occupy a very important place in the home, in the

workplace, in society, and in the church. It has been aptly said:

"The hand that rocks the cradle is the hand that rules the

world." Perhaps more than anyone else, women mold the char-

acters of their children. Young mothers are children's earliest

teachers. While the Christian father is to be the priest of the

family, the mother has the privilege of weaving the likeness of

the divine into the fabric of her child's character.

Senior women are in an advantaged position to play a vital

role in the life of the church because of their maturity, sound

judgment, and deep understanding of life.

Titus was to exhort the older women not to be party to

malicious gossip. Compare this counsel to that which Paul gave

to younger women who were widows (1 Tim. 5:14, 15).

Read the chapters entitled, "Influence of the Mother" and

"Misconception of the Mother's Work" in

The Adventist Home,

pp. 240-247.

What specific teaching responsibilities do older women

have toward those who are younger? Titus 2:4, 5.

"The virtues of womanhood are best transmitted from one

generation to another by emotionally mature women who have

learned well the lessons of self-discipline and personal piety. It

is tragic for young women to assume the duties of wifehood

and motherhood without having been properly taught by pre-

cept and example the responsibilities of Christian woman-

hood."—SDA

Bible Commentary, vol. 7,

p. 364.

What enduring values would you consider to be vital to b(

passed on from one generation to another?

Is there a conscious commitment to and effort toward the

transmission of Christian virtues from the older to the younger

generation in your church? If not, what can you do to facili.

tate this?

How may a Christian mother in today's world cope with

increasing pressures and, at the same time, fulfill her mission

to her family? List some practical suggestions.

Tuesday



September 7

CHRISTIAN CHARACTER: YOUNGER WOMEN AND

YOUNGER MEN (Titus 2:4-6).

What behavior patterns are to characterize Christian young

women? Titus 2:4, 5.

In the Greek world of the early church it was rare for a self-

respecting young woman to be found alone outside the home.

In fact, she was seldom seen even in the company of male

family members.

Barclay throws light on Paul's position: "If the women of the

ancient Church had suddenly burst every limitation which the

centuries had imposed upon them, the only result would have

been to bring discredit on the Church and cause people to say

that Christianity corrupted womanhood. The life laid down

here seems narrow and circumscribed, but it is to be read

against its background."

Even so, the counsel is timeless. Barclay adds: "It is the

simple fact that there is no greater task, responsibility and

privilege in this world than to make a home. . . . There is in fact

nowhere where a truly religious life can better be lived than

within the home."—The

Letters to Timothy, Titus and Philemon,

250.

Note that the phrase "obedient to their own husbands"

(Titus 2:5) may be translated "submissive to their husbands"

(RSV). In the light of the problems of some women mentioned

in 2 Timothy 3:6, 7, the counsel is entirely applicable. A woman's

submission to her wifely role does not imply inferiority to her

husband, any more than his submission to his role involves

inferiority to her.

To what was Titus to exhort young men? Titus 2:6.

Whereas older women were to be the example to younger

women, Titus was to provide the pattern of conduct for the

younger men (verse 7). Being young himself, he could be a

powerful influence for good. Young men are "to control them-

selves" (verse 6, RSV), "that the word of God may not be

discredited" (verse 5, RSV).

How may we apply the principles stated in Titus 2:4-6 to

life situations today? How may a working wife/mother have

the assurance that she is not putting aside her responsibil-

ity as a homemaker?

Wednesday



September 8

CHRISTIAN CHARACTER: THE CHRISTIAN TEACHER

(Titus 2:7, 8).

In what areas was Titus to be exemplary? Titus 2:7, 8.

"A pattern of good works":

Christian elders, pastors, or teachers

should ever be examples for others to follow. They are to be

leaders, but never dictators. (See Mark 10:42-45.) As

undershepherds, their greatest concern is for the spiritual

welfare of the flock. They are never to be driven or coerced.

Of a true shepherd Jesus said: "The sheep follow him: for they

know his voice. And a stranger will they not follow" (John

10:4, 5). Christ's indictment of false shepherds was that they

forsake the sheep to the destructive attacks of wolves (John

10:12).

"In doctrine sheaving uncorruptness, gravity, sincerity":

Titus

was to be dignified. Christian dignity is not arrogance or aloof-

ness. It is courtesy, consideration, and poise. The emphasis is

upon Titus' example as a Christian.

"Sound speech, that cannot be condemned":

"He must have a

sound message. The Christian teacher and preacher must be

certain to propagate the truths of the gospel and not his own

ideas. There is nothing easier for him than to spend his time on

side-issues; he might well have one prayer: 'God, give me a

sense of proportion.' The central things of the faith will last him

a lifetime. As soon as he becomes a propagandist either for his

own ideas or for some sectional interest, he ceases to be an

effective preacher or teacher of the word of God."—William

Barclay,

The Letters to Timothy, Titus and Philemon,

p. 253.

Why was this admonition to Titus so important? Titus 2:8,

last part.

Opponents of Bible truth, who find it difficult to find any-

thing wrong with the message, will sometimes attack the

character of the messenger. The slightest divergence from

strict Christian integrity on his or her part will be seized upon

as a means of discrediting the message.

How does Paul's counsel to Titus apply to our public

utterances and written statements today? What kinds of

speech or writing are likely to discredit the Advent message

in the minds of those not of our faith?

Thursday



September 9

CHRISTIAN CHARACTER: CHRISTIAN WORKMEN (Titus

2:9, 10).

We will relate Paul's counsel to Christian employees rather

than exclusively to "servants" or "slaves," referred to in the

Greek. The principles stated have universal application today.

What conduct was to characterize the service of employ-

ees? Titus 2:9, 10.

Paul's concern was that Christian employees should testify

to their faith, making "the teaching about God our Saviour

attractive" (Titus 2:10, NIV). Paul lists the character qualities

of Christian employees:

Obedient:

They are to be willing to be led and to do their

work in a manner required by the employer. Of course, such

obedience to a human employer must never countermand

supreme obedience to God. "Obeying the truth" (1 Peter 1:22,

NIV) might sometimes involve disobeying an order of a su-

perior. But we have the assurance that God will honor those

who honor Him. (See Dan. 3:16-18; 6:10.) This principle rules

out work on the Sabbath day (Ex. 20:8-11), but demands our

total commitment to the task on other days of the week.

Congenial:

Paul means "not contradicting" (verse 9, last

part) the employer, not taking a contrary position regarding

how the job is to be done. A Christian will have suggestions

when called for, but will not attempt to take the control of the

enterprise out of the employer's hands.

Strictly honest:

"Not purloining" (verse 10) means "not

putting aside for oneself, not misappropriating." The Chris-

tian employee will never take that which does not belong to

him; he will never misappropriate funds or help himself to

equipment or products. Nor will he steal time by attending to

his own interests while on the job.

Faithful:

The Christian employee will be loyal to his em-

ployer. He will "show entire and true fidelity" (verse 10,

RSV). This rules out unkind criticism of the boss or the prod-

uct. It rules out having a conflict of interests, or using confi-

dential knowledge of the business to advance one's own fi-

nancial or professional position.

Are you a model Christian employee? In what ways do

you measure up to the standard set by Paul's inspired coun-

sel? In what ways do you need to improve?

Friday



September 10

FURTHER STUDY: In relation to Paul's counsel to Titus, study

Peter's counsel regarding submission: 1 Peter 2:13-24. Read

"Business Principles and Methods" in

Education,

pp. 135-145.

DISCUSSION QUESTIONS:

How should you respond if your employer ridicules your

religion?

How would you act if the only way you could get a job

was to work on the Sabbath? Would you send your chil-

dren to school on Sabbath if it was demanded by the state?

Would you break the Sabbath commandment if secular

law required it? (Consider Rev. 13:16, 17.)

Review the relationships Titus 2 says should exist

between old and young in the church. Are these re-

lationships preserved in your church? How would you

recommend that your church come more into line with

the divine counsel?

How would you go about helping a husband who, on the

basis of Titus 2:5, makes unjust demands for obedience

from his wife? If asked, what counsel would you give

them?

SUMMARY: The development of Christian character formed a

large part of Paul's concern for the churches on the island of

Crete. The ultimate purpose of the word of truth (sound doc-

trine) that Titus was to teach and preach was the transforma-

tion of sinners into saints. The gospel of Christ is to be exempli-

fied and witnessed to by every age group in the church. The

gospel in action at home, in the church, and in the work place is

to counteract effectively the spurious doctrines of false teachers

and the prejudices of those not of our faith.

Lesson 12



September 12-18

Godly Living

Here and Hereafter

Sabbath Afternoon

READ FOR THIS WEEK'S STUDY: Titus 2:11-15.

MEMORY TEXT: "Who gave himself for us, that he might

redeem us from all iniquity, and purify unto himself a

peculiar people, zealous of good works" (Titus 2:14).

KEY THOUGHT:

We prepare for the second coming of

Jesus by receiving His saving grace as the power to overcome

sin and to do works that God can accept.

CHRIST MOTIVATES AND EMPOWERS US.

Paul con-

cludes chapter 2 of his letter to Titus by identifying the spirit-

ual and motivational force for Christians. Verse 11 presents

God's grace as the power for Christian living. Christian living

is not motivated by material advantages, but by the love of

God and the awareness of a high destiny at the second coming

of Jesus. To be like Jesus is an overriding priority for those

whom He has ransomed from sin.

To the believers in Philippi, Paul expressed his wish to "be

found in him, not having mine own righteousness, which is of

the law, but that which is through the faith of Christ, the right-

eousness which is of God by faith" (Phil. 3:9). The Christian's

deepest and most fervent desire is to "know him [Jesus], and

the power of his resurrection" (Phil. 3:10). Exemplary living,

not through our own efforts, but by His indwelling presence

and enabling power, is the Christian response to Christ.

Sunday



September 12

THE GRACE OF GOD REVEALED (Titus 2:11).

When did God favor humanity with the ultimate revela-

tion of Himself? Gal. 4:4 (compare Dan. 9:25). In what pro-

found and miraculous way did this revelation take place?

Matt. 1:21, 23 (compare John 1:14).

"Our little world is the lesson book of the universe. God's

wonderful purpose of grace, the mystery of redeeming love,

is the theme into which 'angels desire to look,' and it will be

their study throughout endless ages. Both the redeemed and

the unfallen beings will find in the cross of Christ their science

and their song."—The

Desire of Ages,

pp. 19, 20.

What eternally significant benefit did the incarnation

bring for humanity? Titus 2:11.

God's grace is His infinite mercy and love for lost human-

ity, made available, without any merit on our part, through

the sacrifice of Christ. Christ was "full of grace and truth"

(John 1:14), and He fills us with His fullness (verse 16). In

Christ the gift of God's grace paid the penalty for the sins of

all humanity (Rom. 5:15, 18; 1 John 2:2). But only those who

willingly "receive the abundance of grace and the free gift of

righteousness reign in life through the one man Jesus Christ"

(Rom. 5:17, RSV).

God's grace is both His favor manifested in Christ's objec-

tive work

for

us and manifested in His transforming, empow-

ering work

us. (See Acts 4:33; Rom. 12:6; 1 Cor. 1:4-7;

15:10; 2 Cor. 9:8, 14; 2 Peter 3:18.)

"Through the merits of Christ he [mankind] can be restored

to harmony with his Maker.

His heart must be renewed by divine

grace;

he must have a new life from above. This change is the

new birth, without which, says Jesus, 'he cannot see the king-

dom of God.'

"—The Great Controversy,

p. 467. "It is beyond

the power of man to conceive the high and noble attainments

that are within his reach if he will combine human effort with

the grace of God, who is the Source of all wisdom and

power."—Testimonies,

vol. 4, p. 446. (See Eph. 2:8-10.)

What can you do to experience more of the power of

Christ's grace in your life this week?

Monday



September 13

GOD'S GRACE MAKES GODLY LIVING POSSIBLE (Titus

2:12).

What kind of lives are lived by those who by faith re-

ceive the gift of God's grace? Titus 2:12.

As Christ rejected sin in all its forms, so His grace is the

power to enable us to do the same. As He overcame, so may

we (Rev. 3:21). When His "grace and peace" are "multiplied"

to us we have "divine power" for "godliness" and Christian

virtue (2 Peter 1:2, 3). When we partake of grace we are

"partakers of the divine nature, having escaped the corrup-

tion that is in the world through lust" (verse 4). This grace or

power is bestowed upon us by the Holy Spirit. The "Spirit of

grace" (Heb. 10:29) in the heart is Christ's presence bringing

the virtues listed by Paul.

What is the significance of the three virtues that Chris-

tians are to exemplify to the world around them? Titus 2:12.

Discretion:

"We should live

soberly."

The word refers to

prudence, wisdom, self-control. Grace-filled Christians have

wisdom to handle life's challenges. God's grace enriches them

"with all speech and all knowledge," so that they have the

spiritual gifts necessary for the fulfillment of God's will for

their lives (1 Cor. 1:4-7, RSV).

Righteousness:

Righteousness is purity, holiness, oneness

with the will of God. Justified believers are willing "slaves of

righteousness" (Rom. 6:18, RSV). Because God's law has been

written on their hearts by the Holy Spirit, they experience

righteousness of heart that emanates in righteousness of con-

duct. (See Rom. 8:9, 10; 10:6-10.) Thus they are qualified for

life both here and hereafter. (See Matt. 25:46.)

Godliness:

The Greek word means piety—total loyalty to

God revealed in scrupulous conduct.

"That the efforts of God's workers may be successful,

they must receive the grace and efficiency that He alone can

give. 'Ask, and ye shall receive' (John 16:24), is the promise.

Then why not take time to ask, to open the mind to the

impressions of the Holy Spirit, that the soul may be revived

by a fresh supply of

life?"—Testimonies,

vol. 7,

p. 251.

Tuesday



September 14

GRACE DIRECTS THE CHRISTIAN'S FOCUS (Titus 2:13).

To what event does God's grace direct the Christian?

Titus 2:13.

The believer saved by grace looks for, lives for, expects

the return of his Lord. The saving-grace revelation that

dispels moral darkness and lightens the pathway of regen-

erated sinners, makes them aware of the ultimate goal of

salvation. Paul focused the eyes of the Corinthian believers

upon the glorious final objective of saving grace when he

wrote, "For as in Adam all die, even so in Christ shall all

be made alive" (1 Cor. 15:22). He was referring to the never-

ending life that the saints will experience at the glorious

return of Jesus. This is the "blessed hope," the fulfillment

of which the believer earnestly anticipates and patiently

awaits.

"The hope of Christ's return has been the grand incentive

of the Christian faith for nearly 2,000 years, buoying the believer's

spirit and steeling his courage amid all the vicissitudes of life.

The dark moments of discouragement, disillusionment, or

sorrow in this life's experience are gloriously compensated

for by the Christian's hope in the second advent."—SDA

Bible

Commentary, vol. 7,

p. 366.

What is the goal of Christ's earthly and heavenly ministry?

John 14:1-3; Rev. 21:3.

Jesus was referred to in the Old Testament as Emmanuel,

"God with us." (See Isa. 7:14; Matt. 1:23.) When He left His

disciples to return to His Father, the angels reiterated His

promise by saying, "This same Jesus, which is taken up from

you into heaven, shall so come in like manner as ye have seen

him go into heaven" (Acts 1:11). The Scriptures leave no doubt

that Jesus longs to be reunited with those saved by grace

because of His sacrifice. In His mediatorial prayer shortly

before He gave His life as a ransom to save lost humanity, He

asked the Father that His disciples might share heaven with

Him. (See John 17:24.)

Where does "the blessed hope" come in your list of life's

priorities? What could you do this week to make this same

hope a reality in the lives of others?

Wednesday



September 15

A PEOPLE SAVED TO BE UNIQUELY CHRIST'S (Titus

2:14, 15).

To what lengths did Christ go when He "gave himself for

us" (Titus 2:14)? Heb. 2:16-18; 4:15; Phil. 2:6-8.

"Christ 'gave himself' as a voluntary sacrifice for His way-

ward creation. . . . In the person of Jesus Christ, God revealed

the love of the divine Father. . . . Christ's gift cancels all doubts

regarding the supreme splendor of God's love to those who

have disobeyed Him."—SDA

Bible Commentary, vol.

7, p. 367.

"Christ is the ladder that Jacob saw, the base resting on the

earth, and the topmost round reaching to the gate of heaven,

to the very threshold of glory. If that ladder had failed by a

single step of reaching the earth, we should have been lost.

But Christ reaches us where we are. He took our nature and

overcame, that we through taking His nature might over-

come."—The

Desire of Ages,

pp. 311, 312.

From what has Jesus redeemed us, and for what grand

purpose? Titus 2:14 (compare 1 Peter 2:24; John 10:10).

Christ's suffering on the cross was the ransom price paid to

deliver us "from all iniquity." Are we to be delivered from all

sin in this life or at the Second Advent? The Bible answer is

unmistakable: "As he who called you is holy, be holy your-

selves in all your conduct" (1 Peter 1:15, RSV).

"We are preparing to meet Him who, escorted by a retinue

of holy angels, is to appear in the clouds of heaven to give the

faithful and the just the finishing touch of immortality. When

He comes He is not to cleanse us of our sins, to remove from

us the defects in our characters, or to cure us of the infirmities

of our tempers and dispositions. If wrought for us at all, this

work will all be accomplished before that

time."—Testimonies,

vol. 2, p. 355.

How spiritually pure are God's people to be before the

second coming of Jesus? Eph. 4:13; 5:25-27.

Do you believe Christ can give you victory over all sin?

What will happen to God's people when they enjoy that

victory? (See

Early Writings,

pp. 270, 271.)

Thursday



September 16

A PEOPLE FOR HIMSELF (Titus 2:14, 15).

What did Paul mean when he described the lifestyle of

redeemed sinners as "a peculiar people, zealous of good

works" (Titus 2:14, last part)? Phil 2:15, 16 (compare 1 Peter

2:9; Rev. 1:6).

The word "peculiar" (Titus 2:14) translates the Greek word

meaning "chosen, special." The phrase may be translated:

"and to purify for himself a people that are his very own"

(NIV). We are Christ's very own for five reasons: (1) He

bought us from a life of sin by paying the ransom price on the

cross (1 Peter 1:18, 19). (2) When we seek His forgiveness, He

wipes out our guilt (1 John 1:9; Micah 7:19). (3) In response to

His offer, we invite Him to live in our hearts by the Holy

Spirit (John 14:18-23). (4) He gives us the power (grace) to

overcome sin that in our own strength we cannot conquer

(Jude 24; 1 John 5:4). (5) He works through us to demonstrate

the character of God to the world and to influence other souls

for His glory (Phil. 2:13; 1 Peter 4:11).

How did Jesus define the mission of the church? Luke

24:47, 48; Mark 16:15.

"In our own families may be souls hungry for sympathy,

starving for the bread of life. There may be children to be

trained for Christ. There are heathen at our very doors. Let us

do faithfully the work that is nearest. . . .

"But the command, 'Go ye into all the world,' is not to

be lost sight of. We are called upon to lift our eyes to the

'regions beyond.' Christ tears away the wall of partition,

the dividing prejudice of nationality, and teaches a love for

all the human family. He lifts men from the narrow circle

which their selfishness prescribes; He abolishes all territorial

lines and artificial distinctions of society. He makes no

difference between neighbors and strangers, friends and

enemies. He teaches us to look upon every needy soul as

our brother, and the world as our field.' "—The Desire of

Ages, pp. 822, 823.

Make a list of your opportunities to witness in a concrete

way to those in your neighborhood, at work, and in distant

places.

Friday



September 17

FURTHER STUDY:

In what three ways was Titus to convey

to the church the truths Paul had taught? Titus 2:15. Compare

2 Tim. 4:2, 3. Read "The First Evangelists" in

The Desire of

Ages,

pp. 353-358.

"Paul here gives three methods of teaching and leading

Christian congregations. Some church members are eager to

listen; others need additional urging and more direct counsel;

still others, for various reasons, need stronger admonition

coupled with incontrovertible evidence."—SDA

Bible Com-

mentary, vol. 7,

p. 367.

There might have been opposition from those who could not

stand sound doctrine, such as the false teachers we met in

chapter 1. But Titus was not to be daunted by such opposition.

He was to fulfill his duty irrespective of circumstances and

consequences.

DISCUSSION QUESTIONS:

Why have the believers in the Advent message not yet

received the "latter rain" promised in Scripture and the

writings of Ellen White?

Since God's grace can deliver us from sin, why don't we

have complete victory over all sin all the time?

What is the relationship between overcoming sin and re-

ceiving the end-time seal of God?

How would you help persons who complain that there

are sins in their lives that they cannot overcome?

SUMMARY:

Christians are God's special people, not because

of any merit of their own or because of their accomplishments.

The Creator Himself paid the ransom price for their redemption

from all sin. Jesus saves us from the power of sin and ordains us

as His special ambassadors. By the way we live, we are to

exemplify the character of God that Jesus so ably demonstrated

in His life on earth. The goal of the committed believer is the

realization of the "blessed hope" when Jesus comes to claim His

own.

4sisfifftg,..

Sabbath Afternoon

Lesson 13



September 19-25

Rebirth Is Renewal

READ FOR THIS WEEK'S STUDY: Titus 3.

MEMORY TEXT: "Not by works of righteousness which

we have done, but according to his mercy he saved us, by

the washing of regeneration, and renewing of the Holy

Ghost" (Titus 3:5).

KEY THOUGHT:

Spiritual rebirth by faith and daily living

by faith in Jesus Christ result in the power to follow the

inspired practical counsel given by Paul.

PAUL CONCLUDES HIS INSTRUCTION TO TITUS.

the concluding chapter of his Epistle to Titus, Paul reempha-

sizes the importance of exemplary living. In his relationships

with secular authorities the Christian should not only be above

reproach, but should "be ready to do whatever is good" (verse

1, NIV).

When we were living in habitual sin, we were ruled by our

passions and in constant conflict with our fellow human be-

ings. Then came rebirth and renewal by the inner saving work

of the Holy Spirit. The power to live as God instructs is

provided by the saving grace of Christ bestowed upon us by

the Holy Spirit. Salvation through Christ not only fits us for

worthy citizenship on earth, it makes us "heirs according to

the hope of eternal life" (verse 7).

Titus 3 provides one of Scripture's clearest statements of

salvation by grace resulting in good works.

Sunday



September 19

THE CHRISTIAN CITIZEN (Titus 3:1-3).

To what important civic duties should Christians attend?

Titus 3:1, 2 (compare 1 Peter 2:13-16; Rom. 13:1-3).

"Here is laid down the public duty of the Christian; and it

is advice which was particularly relevant to the people of

Crete. The Cretans were notoriously turbulent and quarrel-

some and impatient of all authority. Polybius, the Greek his-

torian, said of them that they were constantly involved in

'insurrections, murders and internecine wars.' "—William

Barclay,

The Letters to Timothy, Titus and Philemon,

p. 258.

Every new generation of Christians should be made aware

of its responsibilities to civil authorities. As Christians we are

to follow Scriptural principles under all circumstances. This

includes activity designed to improve the communities in

which we live and hearty support of those responsible for law

and order. If we isolate ourselves from community projects,

we automatically erect a barrier between the church and soci-

ety.

How does Paul summarize the personality and character

problems of those who do not know Christ? Titus 3:3.

There is a marked contrast between the attitudes and lifestyles

of unregenerate worldlings and born-again Christians. Be-

cause they are slaves to sin, "the works of the flesh" dominate

the lives of unbelievers. These works exclude the doers from

eternal life (Rom. 6:23; Gal. 5:21; Rev. 21:8). By contrast, "the

fruit of the Spirit" (Gal. 5:22, 23) characterizes the life of the

Christian. It is a life-experience of being "in Christ Jesus"

(Rom. 8:1), in which the Spirit enables and leads believers to

be "sons [and daughters] of God" (Rom. 8:14). The privilege

of belonging to the family of God is never achieved through

human effort or human goodness—it comes about by surren-

der to the will and power of God (John 1:13).

In what ways are you and your church involved in com-

munity services? What other kinds of activity can you think

of that would be a blessing both to the community and to

the church?

Monday



September 20

SAVED BY THE NEW BIRTH (Titus 3:4-6).

What method of seeking salvation is ruled out by the gos-

pel? Titus 3:4, 5 (compare Rom. 3:20; Gal. 2:16).

A man who is condemned to unconditional life in prison

can never earn his release by good behavior. Sinners who are

condemned to eternal death can never earn eternal life by

doing good works. Our efforts are always insufficient to pay

the penalty of sin. This does not mean that the Ten Command-

ments are no longer binding upon Christians. God's law is the

standard of righteousness to be obeyed by His people. (See

Rom. 3:31; 7:7; 8:3, 4; James 2:10-12; 1 John 2:4; Rev. 12:17.)

But it is not the required obedience that releases us from

condemnation to eternal death (Rom. 6:23). Christ's death

alone, when accepted in faith by sinners, releases them from

condemnation (Rom. 8:1). Then the law is established in their

hearts, and they willingly obey it as the standard for life

(Rom. 10:6-10).

What means does God's mercy lead Him to use in saving

us from sin and eternal death? Titus 3:5, 6.

Note the phrase, "Jesus Christ our Saviour" (verse 6, last

part). The most important truth in the gospel is that Christ

died for our sins and rose to be our heavenly Mediator (1 Cor.

15:1-4). Because of His sacrifice, Christ's salvation includes

the new-birth experience. The word translated "regeneration"

means "rebirth." (See Titus 3:5, NIV.) This involves "renewal

by the Holy Spirit, whom he poured out on us generously

through Jesus Christ our Savior" (verses 5, 6, NIV).

"In the new birth the heart is brought into harmony with

God, as it is brought into accord with His law. When this

mighty change has taken place in the sinner, he has passed

from death unto life, from sin unto holiness, from transgres-

sion and rebellion to obedience and loyalty. The old life of

alienation from God has ended; the new life of reconciliation,

of faith and love, has begun. Then 'the righteousness of the

law' will 'be fulfilled in us, who walk not after the flesh, but

after the Spirit.' Romans

8:4."—The

Great Controversy,

p. 468.

Are you being renewed daily by the Holy Spirit? (See

2 Cor. 4:16.)

Tuesday



September 21

SAVED BY JUSTIFICATION (Titus 3:7).

What term does Paul use synonymously with "saved"?

What are the immediate results of being saved? Titus 3:7.

The Greek of this verse may be translated: "so that having

been justified by His grace." It is incorrect to translate this

phrase: "so that we might be justified." The word "justified"

(verse 7) is used synonymously with the word "saved" (verse

5). Paul is saying: "He saved us . . . so that having been

justified. . . ." In other words,

Justification is salvation.

(Com-

pare Rom. 3:24; Gal. 3:11-14.)

How were we saved? "By the washing of rebirth and re-

newing of the Holy Spirit" (Titus 3:5). But God's saving act is

His justifying act. Therefore we were justified by spiritual

rebirth, the renewing of the Holy Spirit. Jesus told Nicodemus

how to be saved (John 3:1-16). Paul repeated the message

using somewhat different imagery.

Study these other passages of Scripture that identify jus-

tification with the new birth: Gal. 2:16, 19, 20; 3:1-3, 6-9, 14;

Rom. 6:6, 7.

To be justified (Gal. 2:16) is to die to the law so that you

might live for God (verse 19); it is to be crucified with Christ,

so that Christ may live in you (verse 20). Justification is begin-

ning anew with the Holy Spirit (Gal. 3:1-3); it is believing God

as Abraham did, so that "the blessing of Abraham might

come upon [you]" —"the promise of the Spirit through faith"

(Gal. 3:14, RSV).

The death of the "old man" (Rom. 6:6) is the new birth

experience. To an unconverted man Ellen White wrote: "You

know not what true conversion is. The old man is not dead in

you."—Testimonies,

vol. 2, p. 323. Romans 6:7 translates liter-

ally: "For he who died, has been justified from sin." The

person who has died to sin has been born again or justified.

"Those who know not what it is to have an experience

in the things of God, who know not what it is to be justified

by faith, who have not the witness of the Spirit that they

are accepted of Jesus Christ, are in need of being born

again."—Ellen G. White,

Signs of the Times,

March 8, 1910.

Wednesday



September 22

WHAT ELSE IS INVOLVED IN JUSTIFICATION?

What two

legal

acts does God perform when He justifies

us? (1) Acts 13:38, 39; Rom. 4:6-8; (2) Rom. 4:3, 23-25.

Justification is forgiveness for sin. Forgiveness involves

both a legal and an experiential aspect. Our guilt is legally

abolished when Christ forgives our sin, because He suffered for

it on the cross. (See 1 John 2:2; 4:10.) And when God forgives,

He not only destroys our past guilt, He transforms our hearts

by the Holy Spirit.

"God's forgiveness is not merely a judicial act by which He

sets us free from condemnation. . . . It is the outflow of

redeeming love that transforms the

heart."—Thoughts

From

the Mount of Blessing,

p. 114.

Since justification is forgiveness, justification includes trans-

formation of heart.

Justification also involves the perfect righteousness of Christ

counted for the believing sinner. "Christ's righteousness is

accepted in place of man's failure, and God receives, pardons,

justifies, the repentant, believing soul, treats him as though he

were righteous, and loves him as He loves His Son. This is how

faith is accounted righteousness."—Selected

Messages,

book 1, p.

367.

Thus, when God justifies us, He does three things: (1) for-

gives our sin, (2) counts Christ's perfect righteousness for us,

(3) gives us the new-birth experience.

Is this the Reformation understanding of Justification? In a

number of places in his writings, Luther identified justification

with the new birth. For example: "Justification is in reality a

kind of rebirth in newness, as John says: who believe in his

name and were born of God [John 1:12-13; 1 John 5:1]. There-

fore, Paul calls baptism the 'washing of regeneration and re-

newal' [Titus 3:5] and Christ himself says, 'Unless one is born

anew, he cannot see the kingdom of God' [John 3:3]. . . . By the

same Spirit we are called righteous, a new creature of God and

the first fruits of God's creatures, who according to his will

brought us forth by his Word [2 Cor. 5:17; Jas. 1:18]."—"Theses

on Faith and Law," 1535,

Luther's Works,

vol. 34, p. 113.

Similarly, John Calvin saw justification as "mystical union"

with Christ by the indwelling of the Holy Spirit. (See

Institutes

III.xi.9-10.) Calvin taught that the righteousness of God is con-

ferred upon the believer in justification. (See his

Commentary on

Romans,

comments on Romans 3.)

Thursday



September 23

FINAL COUNSELS TO TITUS (Titus 3:8-14).

How important was it that Titus should affirm to the be-

lievers the saving

✓

justifying work of Christ? Titus 3:8, 14.

The whole purpose of Christ's work for us, including His

transforming work in our hearts, is that we might have power

to live according to His will. He lived and died "in order that

the righteous requirements of the law might be fully met in

us, who do not live according to the sinful nature but accord-

ing to the Spirit" (Rom. 8:4, NIV).

The immediate result of the new birth, which is included in

justification, is holiness of heart and holiness of behavior. (See

Rom. 6:17-22.) Without a daily renewal of the justifying new-

birth experience, we lack the power to do good works. Paul's

counsel to Titus emphasized the importance of good works;

the Cretans were to avoid evil in all its forms. But how? The

new birth provides the power. (See 1 Cor. 6:9-11.)

How are believers to treat an individual who promotes

divisive and profitless issues? Titus 3:10.

Paul reminds Titus once again of the ever-present trap into

which all workers for Christ can fall. Verse 9 lists four areas in

which it is both futile and hazardous to enter: (1) foolish

questions, (2) genealogies, (3) contentions, and (4) strivings

about the law.

Compare Paul's counsel to Timothy:

1 Timothy 1:4: The gospel worker is not to "give heed" to

such things. Preoccupation with inconsequential arguments

does not edify. They serve only to tear down the faith of

believers.

1 Timothy 6:4: People who push unbiblical issues to the fore-

front are usually motivated by personal pride, and are

ignorant of the truths that really count.

2 Timothy 2:22, 23: Avoiding controversy, Timothy was to

seek righteousness, faith, love, and peace.

What do you think is incorporated in the term "good

works" (Titus 3:8, 14)? Are our thoughts and words included

in this term? Is it possible to maintain good behavior with-

out having good thoughts?

Friday



September 24

FOR FURTHER STUDY: Study Romans 6 on the results of

justification for the way we live. Read the chapter entitled "The

Test of Discipleship"

Steps to Christ,

pp. 57-65.

DISCUSSION QUESTIONS:

1. How would you answer a person who argues that includ-

ing the new birth in justification is to reject the Reforma-

tion and to favor the Council of Trent position?

NOTE: (1) Paul included the transforming work of the

Holy Spirit in the new-birth experience as part of his defini-

tion of justification by faith. (2) The leading Reformers of the

sixteenth century (Luther and Calvin) defined justification as

both legal and experiential. They saw the new birth as in-

cluded in God's justifying act. (3) The Council of Trent (1545-

1563) included the new birth in justification. But the fathers of

Trent were influenced by the theology of Thomas Aquinas.

They viewed the new birth as the process by which the soul is

made intrinsically righteous, giving it the inherent ability to

do works that earn merit with God. (4) The Bible and Refor-

mation position is quite different: We remain intrinsically,

inherently fallen human beings who are now indwelt by Christ.

His presence in our hearts by the Holy Spirit is our righteous-

ness. The new birth, which is included in justification, brings

Christ by the Holy Spirit to our hearts. Our works are never

meritorious; they are the result of Christ living out His life

through us.

When would you consider it justifiable for a church con-

gregation to ask an individual to forfeit his church mem-

bership? Consider this question in relation to the counsel

contained in Titus 3:10, 11.

Which Scripture texts would you cite to explain salvation

to an earnest inquirer?

How would you present a balanced view of the place of

Christian obedience to God's law to someone who think

the Ten Commandments were abolished at the cross?

SUMMARY: In this final chapter of Paul's letter to Titus, Paul

reminds the Cretan Christians of their duties as Christian citi-

zens. Christ is able to save all who come unto God through Him

and to give them the grace to live exemplary lives.

Lessons for Fourth Quarter, 1993

Sabbath School members who have not received a copy

of the adult Sabbath School lessons for the fourth quarter

of 1993 will be helped by the following outline in studying

the first two lessons. The title of the series is

God's Build-

ers.

This quarter's lessons cover the books of Ezra and

Nehemiah.

First Lesson: Builders for God

MEMORY TEXT:

Isaiah 6:8

Theme:

Who is a builder for God? Why can ordinary

persons do great exploits for God and others?

READ FOR THIS WEEK'S STUDY:

Ezra 2:1, 2; 3:8;

7:6, 11; Neh. 1:11; 5:14; 8:1, 2; Dan. 8:2-4, 20; Hag.

1:1.

Second Lesson: Going Home

MEMORY TEXT:

Psalm 126:1, 2

Theme:

Permission to return to Judah astonished and

excited the exiles, yet only a few thousand actually

went home. Likewise, God's people will be delirious

with happiness when Jesus appears in glory. What

preparation is necessary for participation in heaven's

homecoming?

READ FOR THIS WEEK'S STUDY:

Ezra 1, 2.

Lessons in Braille

The regular Adult Sabbath School Lessons are available

free each month in Braille and 16 2/3 rpm records to blind

and physically handicapped persons who cannot read nor-

mal ink print. This includes individuals who, because of

arthritis, multiple sclerosis, paralysis, accident, old age,

and so forth, cannot hold or focus on normal ink-print

publications. Contact the Christian Record Services, Box

6097, Lincoln, NE 68506.

114

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SOUTH PACIFIC DIVISION

Papua

New Guinea

French Polynesia

Cook Islands



(;)••

cioct).

AUSTRALIA

Vanuatu

CJ'

Fiji Islands

Tonga Islands

New Caledonia

Kiribati

Tuvalu

Samoa Islands

New South Wales

Adelaiae

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Auckland

New Zealand

Unions

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Membership

Central Pacific

170

28,342

Papua New Guinea

538

124,102

Trans-Australian

191

20,132

Trans-Tasman

287

36,630

Western Pacific

195

29,383

North Solomons Mission

5,103

Totals June 30, 1991

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1,416

243,692

1,237.408

4.060.916

8,994,810

11,306.025

721.344

170.155

26.490,658

Tasmania

Wellington

Christchurch

Dunedin